A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

A COMMENTARY VP∣ON THE EPISTLE OF S^t. Paul to PHILEMON.

THis Epistle hath beene que∣stioned, as well as others, yea, above others. There were some in St. Chrysostomes, St. Ambrose and Saint Hieromes time, that would have it to be quite wiped out of the sacred Canon; two motives indu∣ced them to it: the brevitie of it for the manner; the levitie of it for the matter.

A short thing, not worth the reading: then away with the LORDS prayer: with some of the small Prophets, Abdie, Nabum, Sephonie. Who art thou that despisest the day of small things? Zach. 4.10. There was a little Citie, and a wise poore man in it. So here is a little Epistle: and a wise poore man in it,* 1.1 namely Onesimus, whom God made rich in faith, and in the graces of the spirit. Our little Sister, sayes the Church, must not be con∣temned; He that made the Camell and the Elephant,* 1.2 made the Ant and the Bee too: The same God is Author of little Epistles, as well as of great, they be all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inspired from above by God: God made Pella as well as Hierusalem. Lot said of Zoar, is it not a little one? Let my soule fly thither and live: this Epistle is but a little one, yet fly hither and your soule shall live; Ye shall find much heavenly foode in it: the shorter the way is, the sooner it may be gone: the shorter the Epistle is, the sooner it may be read: therefore read it to the comfort and instruction of you all.

The second thing that displeased them, was the levitie of it, for the matter of the Epistle: trifling things are handled in it.

1. It was written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for one man: that good Shep∣heard left 99. sheepe in the Wildernesse and sought up one.* 1.3 One soule is to bee saved,* 1.4 being more worth than a world. One man is Gods Image, and our brother: therefore not to be neglected.

2. For a base man. 1. A servant, CHRIST tooke on him the forme of a servant.* 1.5 In saeculo there is great difference be∣tweene a Master and a servant; In Christo equall. CHRIST died for servants as well as for masters. Saul sought his fathers Asses: and should not Saint Paul seeke up Gods servant? 2. A fugitive: the prodigall sonne was a fugitive, yet his father embraced him. Saint Paul reduced him à fugâ, from his flight, and caused him to flie to Christ with the wing of faith, he lost his earthly master and found an heavenly master, as Saul seeking Asses lighted on a kingdome.

3. A thiefe, he stole from his Master, I but he did not continue a thiefe. Saint Paul was a blasphemer and a persecutour, the good thiefe was with CHRIST in Paradise: the young man which Saint Iohn commended to the Bishop became a thiefe, a master thiefe: yet Saint Iohn went to him in his owne person, and reduced him to CHRIST againe: this thiefe became a good Spirituall thiefe, one of those that did rapere regnum Caelorum: therefore this Historie is worth the reading.

* 1.62. There be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in it, matters of small importance: as Verse 22. he is sollicitous for his lodging: so he is for his cloake: and Christ sent messengers to provide a lodging for him, therefore away with the Gospell of St. Luke, and the 2. to Timothie.

In this Epistle is to be considered. 1. The gate or entrance in∣to [ I] it. 2. The house it selfe, or substance of the Epistle Verse 4. An entrance is made into it by a wise, a Christian, a loving, an elo∣quent salutation, where. 1. The persons concurring in it. 2. The blessings wished in it. 3. The persons are saluting, or saluted: the person saluting is described by his owne name: by his masters badge or Liverie.

His name is Paul, his Hebrew name was Saul: he was an He∣brew of the Tribe of Benjamin. King Saul and hee were of one Tribe.

Paul is a little name: and being the Apostle of the Gentiles hee takes most delight in that. Saint Hierome supposeth he tooke this name of Sergius Paulus the proconsull,* 1.7 tanquam à primo ecclesiae spolio, as of the first spoile among the Gentiles, which he tooke out of the Devils mouth: as Scipio was called Africanus of Africk, which he subdued, and Metellus Creticus, Creete which he conquered: so he was called Paul of Sergius Paulus, whom he converted.

There may be some probabilitie of it, but Saint Augustins in∣terpretation is rather to be embraced.* 1.8 Paulus. i. e. modicus, pusillus: de Saulo Paulus, de superbo modicus immò minimus, as he interprets his owne name, minimus apostolorum, 1 Cor. l5.9. It is nomen hu∣militatis a name of humilitie; in that we must all be Pauls, having a base and lowly opinion of our selves.

In the next place he is described by his masters badge or livery: not the Apostle of Iesus Christ, but the prisoner of Iesus Christ, which is greater 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there can bee no greater thing to glorie of than this.* 1.9 Some may be the Apostles of IESUS CHRIST, as Iudas was, yet not the prisoner of Iesus Christ: the Apostles themselves gloried in this,* 1.10 that they were counted worthy to suffer for the name of Christ.

He uses this title to mollifie the heart of Philemon, and to make it more inclinable to his suit for Onesimus: hee must needs have an heart of iron, that denies the request of a poore prisoner, and the prisoner of Iesus Christ.

There bee vincti diaboli, & vincti Iesu Christi. Zedekiah was a prisoner, bound in chaines by the King of Babel. He was impriso∣ned for rebellion, not for religion; Barabbas was a famous prisoner, as we say famosum scortum. He was against Christ, not for Christ. The good thiefe on the Crosse was a prisoner, yet not for Christ, but for his owne evill deeds; we receive worthie of that we have done;* 1.11 though Christ in mercy had compassion on him.

The Iesuits have alwayes boasted of their bonds, imprison∣ment and martyrdome, as they did in Wisbich Castle, in Fremingam Castle, and in other places they were vincti Papae, non Christi: The Popes, not Christs prisoners. All Queene Elizabeths dayes, all KING Iames his dayes, all King CHARLES his dayes never any was imprisoned or put to death simplie for Religion; if they could have kept their fingers out of treason, they might have kept their neckes out of the halter. I would they would listen to that of Cyprian, ardeant licet flammis,* 1.12 what though they give their bodies to be burnt, though they be cast to Wild beasts, non erit illa fidei Corona, sed paena perfidiae; non religiosae virtutis exitus gloriosus, sed desperatio∣nis interitus; that is, not the Crowne of Faith, but the punishment of perfidiousnesse; not the glorious end of religious vertue, but the mi∣serable destruction of desperation.

The Donatists complained of their persecution:* 1.13 as the Brow∣nists and Sectaries doe amongst us: but as Saint Augustine told them, yee suffer, non propter Christum, sed contra Christum: persecutionem patimini, non à nobis, sed à factis vestris. CHRIST was whipped, that was persecution: CHRIST whipped some out of the Tem∣ple, that was no persecution. Sarah beat Hagar: and the Apostle calls that no persecution. Ismael mocked Isaac, and that hee calls a persecution. Quid laudas paenam, at non ostendis causam?* 1.14 Let no man suffer as a thiefe, as a murtherer, as a busie bodie in another mans matters (it seemes there was a rout of them then:* 1.15 but now a rable of them) but if any suffer as a Christian, let him not be asha∣med, but glorifie God on that behalfe. It is a glorious thing to bee CHRISTS prisoner, and to say with St. Paul, for the hope of Is∣rael am I bound with this chaine.

The second person saluting is annexed to him,* 1.16 which is Timo∣thie. His mother was a Iewesse and a believer: his father a Grecian.

Eunice his mother had brought him up in the holy Scriptures from a child;* 1.17 him he styles his brother: when he writes to him, he calls him his Sonne: because he writes with him, he honours him with the title of brother.* 1.18 Vt hoc negotium utrius{que} nomine authoretur, that his request being commenced in the name of them both, might bee armed with greater authoritie.

Hee was his brother; not only in the faith in generall, but in the Ministery in speciall.

* 1.19One is your Doctour, which is CHRIST: and all yee are brethren. Sosthenes our brother. Saint Peter, whom the Papists will have to be head of the Church, and LORD over all the Apostles, calls Saint Paul his brother,* 1.20 though he came Postliminio after him. It is said of our blessed Saviour, hee is not ashamed to call us bre∣thren,* 1.21 and shall we be ashamed to call one another brethren? All the faithfull are brethren: we have one father and mother too; but after a more speciall manner, in an honourable office, are the Mini∣sters brethren. Some are in higher places, as the reverend Bishops: some in lower, as the inferiour Ministers, yet all brethren; the Maior and Aldermen are brethren, the Iudges and Sergeants are brethren. Bishops are to be honoured as Fathers: inferiour Mini∣sters to be esteemed of, as brethren.

* 1.22Meis conservis loquor tanquam obediens servus, sayes Saint Ambrose. Quanto sublimitas notior, tanto humilitas pretiosior: The higher the place, the more precious is the humilitie of the Person. I have knowne diverse Bishops, that have used their inferiour bre∣thren, with greater humanitie, humilitie, and courtesie, then many arrogant Schismaticall preachers would use their superiors. Bre∣thren should not be so Lord-like one over another; that was a fault in S. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. he was too supercilious.* 1.23

Brethren love, accord, support one another.

1. Accidentally they may hate, as Cain hated Abel, Esau Iacob, that is unnaturall; naturally they love one another; so should we: if the people must have us above all abundance in love for our workes sake;* 1.24 then we that be the workemen, must abound in love one towards another, else we are hinderers of the worke.

2. Brethren accord: sometimes there is discord among them, nay, rara est concordia fratrum, brethren seldome agree, that is the Divells pollicie, and our corruption, nature conjoynes them toge∣ther. So it should be with us in the ministerie; CHRIST sent his Disciples two and two, not one by one: wee should not sever our selves one from another, but be linked together one with ano∣ther. We should be like the Muses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they should be together, as in place, so in affection: all Ministers are tanquam chordae in Cythara Colligatae, as strings in a Lute tyed together and sounding together;* 1.25 that will make a sweete harmonie. Oh that all the Ministers in England did accord together in points of doctrine, and in rites and ceremonies!

3. Brethren support one another: wee should not bee undermi∣ners,

but underproppers one of another: frater à fratre adjutus est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So it is in the 70. A brother helped of a brother,* 1.26 is as a strong and high Citie; we should support the good name, and the goods one of another, brethren must not be like the scoales in a ballance, one up and another downe: we must not goe about to pull downe one another in our Sermons, but to set up one another. It is the manner of some labourers, almost in every Sermon to de∣clame against ministers, because they know it to bee a plausible theme to the people, whose servants they are; as one told Demo∣sthenes, being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men-pleasers, rather then God-pleasers.

The persons saluted. 1. The house-holders. 2. The house∣hold. The house-holders, the man and the woman; the man is de∣scribed ex nomine, ex amore, ex labore.

1. By his name, his name was PHILEMON. Saint Hierom de nominibus hebraicis, deriveth it from the Hebrew mire donatus: wonderfully gifted, of Spalal mirabile, & Nathan donatus. Indeed his gifts were admirable; or phi-lechem, os panis corum, the mouth of their bread. But why may it not be a Greeke name? He especially being a Grecian of Colosse, Col. 4.12. PHILEMON quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Our friend Gaius was the Churches hoast, he the Churches friend: in the same kinde too, all that professed the name of CHRIST, were welcome to him: he was a friendly entertainer of them all.

2. He is set forth by love; not active, but passive. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that our dearly beloved, above others, our especiall friend, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; they may be dilecti, that deserve no love; as our enemies: they be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which deserve love in respect of the rare qualities and excellent vertues, wherewith they bee adorned, as PHILE∣MON was. Some say, he was Nobilis, a noble man: surely he was Di∣ves, a rich man, in faith and in good workes too; that was a load stone to draw love unto him.

Last of all, hee is described ex labore, by his labour: fellow-la∣bourer, not in the harvest of the ministery; pray you the Lord of the harvest to send forth labourers into his harvest; but in the generall harvest of Christianitie. Fuit cooperarius Evangelij, non praedicatione,* 1.27 sed facto, he was a fellow-labourer in the Gospell, not by preaching, but by doing; non praedicando, sed praedicatores reciplendo, not by preaching, but by receiving the preachers.* 1.28 Carthusian enlarges it further: non fuit praedicator, sed fidelium sustentator, he was not a preacher, but the sustainer and nourisher of the faithfull. Fuit mag∣nus quidem Christianus, a Christian of great note.

They that put to their helping hand any kinde of way,* 1.29 for the furtherance of the Gospel, are the Ministers fellow-labourers, that edifie their brethren in the most holy faith, that exhort one another while it is called to day, that comfort one another, that are as bells to toll others to Christ, are the Preachers fellow-labourers. So was the Woman of Samaria that called the whole Citie to Christ,* 1.30 those women that ministred to Christ of their owne sub∣stance.

Priscilla and Aquila tent-makers,* 1.31 which expounded to Apol∣los the way of GOD more perfectly. Let us all thus be fellow-la∣bourers, and our labour shall not bee in vaine in the Lord.

Iohn 12.26. Where I am, there also shall my Minister be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: this is not to be understood tantummodo de Episcopis & clericis, only of Bishops and Clerks,* 1.32 teach, exhort, and with sobriety Ca∣techize thy family, & quodam modo episcopale implebis officium: and thou shalt performe in a sort the office of a Bishop.

* 1.33From the man he proceeds to the Woman; Apphiah of (Aph) and Parah) amplius fructificare: She was fruitfull dayly more and more, a fit name for a woman; she must not be a barren Rachel, but a fruitfull Leah, abounding in the fruits of righteousnesse by IESUS CHRIST daily more and more, this made her to bee beloved of Saint Paul too.

* 1.34Forte fuit uxor Philemonis.

* 1.35It is probable she was his Wife.

* 1.36〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It seemes to mee (and without a peradven∣ture,) that shee was his Wife; then a famous couple. I would to God all married folkes were like to them.

So much of the house-holders; now to the house-hold, wher∣in some were Majores, some Minores, greater, lesser; the greater was Archippus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.37 a ruler of Horses: It requires art to rule a Horse well, and the Ministery is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The art of arts,* 1.38 and the science of sciences; who is sufficient for those things? There bee many wild and untoward Horses in every con∣gregation, there had need be an Archippus among them.

This Archippus was the Bishop or Pastor of Colosse where PHILEMON dwelt;* 1.39 say to Archippus, &c. Hee married the daughter of Philemon and Apphiah, as some conjecture; others sticke not to say, he was their sonne. It seemes to be out of all que∣stion, that he kept in Philemons house, because St. Paul joynes him with the house-hold.

To him he gives the title of fellow-Souldier, because he fought under CHRISTS banner in the ministery, as he did. All Christi∣ans are Souldiers,* 1.40 yea all men are Souldiers; Vivere est militare: to live is to warre, the life of man is a warfare on the earth. So soone as we are borne, we come into a warfare; but much more is the life of a Minister, the Devill spites him above all: the King of Aram gave this charge to his Souldiers,* 1.41 fight neither against moe, nor lesse; save against the King of Israel only: and the prince of darkenesse gives this charge to his instruments, fight neither against moe, nor lesse, save against the Ministers only; they pull us downe, and we will pull them downe, if we can: this is the voice of all the Divells in hell.* 1.42 A Preacher shall never want enemies: a great doore and effectuall is opened unto me, but there be many adversaries; yet let us be strong and of a good courage. 1. Wee have a Potent, a faithfull, a carefull, and a loving Captaine: he holdeth the seven stars in his right hand,* 1.43 he fights for us, he fights with us. The Prophets

hand was on the Kings hand, when he shot:* 1.44 and CHRISTS hand is on our hand, when we preach. 2. If we hold on faithfully to the end, we shall have the Crowne of life: they that have converted many, shall shine as the stars for ever and ever.* 1.45

He is not only a Souldier, but his fellow. Souldier. Saint Paul was a Captaine in comparison of him, being an Apostle! yet he termes him his fellow. The Angels are our fellowes:* 1.46 nay it is said of Christ; thou hast annointed him with the oyle of gladnesse above his fellowes: Let no Minister disdaine to call his brethren fellowes, though hee be set in never so high a chaire of dignitie in the Church.

Having saluted one in the house in speciall, hee salutes the whole house in generall.

Cornelius à lapide affirmes, that his house was the place of pub∣like meeting appointed by Saint Paul, where the Church did assem∣ble together: for that cause is his house termed a Church. But then. 1. He would have said, to thy house the Church: not to the Church in thy house. 2. In the Greeke it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in thy house, but throughout thy house, in every corner of thy house: For in his house were children, strangers and servants, which were dispersed throughout the house:* 1.47 Vniversam domum appellat honori∣fico nomine ecclesiae,* 1.48 hee calls the whole house by the honourable name of a Church: familiam ipsius ecclesiam appellat;* 1.49 he calls his familie a Church. He was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an admirable man, whose house hath the name of a Church.

It did resemble a Church in many things.

1. In sanctitate, in holinesse: a Church is holy, They be holy persons that come to Church: Procul este prophani. So Phile∣mons house consisted of them that were holy: he purged his house, as David did. A froward heart shall depart from me;* 1.50 him that pri∣vily slandereth his neighbour will I destroy: no deceitfull person shall dwell in my house, he that speaketh lyes shall not remaine in my sight. There was no coseners, flatterers, no lyars, drunkards, tale-bearers permitted in Philemons house: an holy company, there∣fore it might have the name of a Church.

2. It is so termed propter ordinem: A comely order is kept in a Church: So was there in Philemons house.* 1.51 The Queene of Shebah wondred at the sitting of Solomons servants, at the order of his Mi∣nisters, of their apparell, drinking vessells, &c. So if a man had beene in PHILEMONS house, he would have beene ravished with the decent and religious carriage of all in the house, Men, Women and children.

3 Propter multitudinem; for the multitude: there be many in a Church: So was there in Philemons house. It is said of the house of ••aal, it was full from end to end: So Philemons house,* 1.52 though large and ample, yet it was filled from end to end.

4. Propter exercitia pietatis, for the godly and Religious ex∣ercises, that were in it, reading of Scripture, singing of Psalmes,

prayers morning and evening, and preaching too; for before the Gospel was countenanced by publike authoritie, they were faine to have preaching in houses.* 1.53 As the Towne Clerk of Ephesus said, the Law is open: So now the Church is open: there is no necessitie of house-preaching, which is used by Brownists and Schismatikes.

This was a worthie familie, which Saint Paul honours with the title of a Church; such a familie was Iosuahs. I and my house will serve the Lord;* 1.54 Such a familie was that of the Centurions: who as he had a great faith, so he had great good government in his house: his servants were at his becke, he said to one, come, and he came: goe, and hee went: doe this, and he did it. Such a familie was Cornelius's, which feared God with all his household. Such a familie had Iuliana, to whom Saint Augustine, and Alypius writ, Do∣mum vestram non parvam Christi ecclesiam deputamus:* 1.55 We account your house no small Church of Christ: Eusebius reports of Con∣stantine,* 1.56 that he had in his Pallace the forme of a Church, singing of Psalmes,* 1.57 and himselfe would begin the Psalme: reading of Scripture, prayers. Oh that all Christian families were like to these! Saint Bernard findes fault with Eugerius, that the lawes of Iusti∣nian made a greater noise in his Pallace,* 1.58 then the lawes of GOD. Suffer no unchastitie, no indecencie to reside in the countenance, in the habite, in the gate of those that be about thee. Inter mitratos discurrere calamistratos non decet:* 1.59 it is not comely to see uncomely heads among them that weare miters upon their heads.

Catharinus being himselfe a Bishop, is not afraid to say, that Phi∣lemon vir saecularis, a secular man, shall rise up in judgement against us the Prelates of the Church, who had turned his house into a Church. A worthie patterne for all to imitate! There is much crying for reformation: let every man reforme himselfe, and every house-holder his familie: then soone would there be an happie re∣formation in Church and Common-wealth.

We have had the persons in the salutation: there remaines now the matter of it: which conteines in it three things. Donum, dato∣rem, mediatorem, the gift, the giver, the Mediatour. The gift is double; primum & ultimum: the first, which is grace: the last, which is peace: the one is causa & fons bonorum, the cause and fountaine of all good things: the other finis & perfectio bonorum, the end and perfection of them all.

Grace first, the undeserved love and favour of God. By na∣ture we are out of favour with him: the children of wrath. All have sinned, and all stand in need of the favour of God.

It is a sweet thing to have the favour of Princes, yet that is mu∣table. Mephibosheth had Davids favour: but he was wounde out of favour. Athanasius had the favour of Constantine, but he lost it. 1. God is immutable, not so much as a shadow of turning in him. 2. They can pleasure us but with fading things: God with durable. 3. They dye: God lives for ever. 4. They can doe us no pleasure, when we be dead: God can, for all live to him: he can raise us up

againe, and set us in heavenly places with Christ; let us all sue for his favour.

The next is peace, flowing from the other. 1. All kinde of prosperitie, especially the peace of Conscience, that surpasseth all.

There is the worlds peace, that worldlings have: their eyes sticke out by reason of fatnesse: they are not in trouble as other men, they have more than heart can wish: they dye, and that peace dyes with them.

There is CHRISTS peace:* 1.60 being justified by faith wee have peace with God, through IESUS CHRIST our LORD. That is the comfortable peace indeede; Is it peace, Iehu, said Ieho∣ram? What peace, when as the Witchcrafts and Adulteries of thy Mother Iezebel, are yet in great number? What peace can a man have, when as his sinnes boxe him continually, and will not suffer him to bee quiet? As the Ghost of NERO his Mother tormen∣ted him.

There is no peace, saith God, to the wicked:* 1.61 he is like the raging Sea, foaming out dirt and mire. When Herod entended to make Warre with them of Tyrus and Sydon, they sued for peace by Bla∣stus his Chamberlaine. God Almighty intends to make Warre a∣gainst us for our sinnes: let us sue to him for peace by Christ Iesus, who by the bloud of his Crosse hath set at peace all things in hea∣ven and earth. Augustus Caesar wished three things to his Son; the favour of Pompey, the boldnesse of Alexander, and his owne for∣tune; Let us wish these two things to all that wee love: grace and peace.

From whom? From GOD our Father.* 1.62 All the Persons in the Trinitie are our father. CHRIST is the everlasting Father: the Holy Ghost is our Father. I will not leave you Orphans, father∣lesse: the comforter shall be a father to you.* 1.63 They may all be here comprehended. Vbi una persona Trinitatis auditur, ibi tota Trinitas intelligitur.* 1.64 Every good gift and perfect thing commeth from above, even from the Father of light: from him comes grace, peace, and all other good things; let us all put up our supplications to him.

By whom? He is described three wayes; à Dignitate, à Cha∣ritate, à Sanctitate. For his dignitie, he is the Lord: for his love, he is IESUS, and a Saviour: for his Sanctitie, he is Christ, the anoyn∣ted above all.

CHRIST is the Conduct pipe, whereby all blessings are conveyed to us: he is the heyre of all; we Coheyres by him: hee is primarily beloved; we secondarily, in him and for him. As the oyntment powred on Aarons head, went downe to his beard and the skirts of his garment: So the oyle of gladnesse powred on Christ our head, came downe from him to us all: we have nothing with∣out him, he is to be magnified for all.

Saint Paul in this inscription hath broached a great deale of Christian eloquence for Onesimus: every word is an oratour to

plead for him. 1. The name of Paul, which was renowmed among all. 2. The estate of Paul, a Prisoner, and that of Iesus Christ: he may not stop his eares against the crie of such a prisoner. 3. Not hee alone, but Timothie too: Et vis unita fortior. 4. Hee is his dearely beloved: he may not deny him, that loves him so dearely. 5. He is his fellow labourer, and he must give him leave to labour with him in this businesse. 6. Hee puts in the Woman too: this night-raven even in bed may sing a sweet note for Onesimus. 7. Ar∣chippus being appointed their Pastour, cannot easily be rejected. 8. The whole household will speake a good word for their old fellow servant. 9. The name of grace must needs make him to deale graciously with Onesimus. Philemon had the forgivenesse of his sins, by the grace of God: that must induce him to forgive his servant, as God of his meere grace and mercy had forgiven him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imitate thy heavenly Master in this: it is Chryso∣stomes observation.* 1.65

VERSE 4.

Wee have dwelt something long in the porch; yet no longer then necessity required: let us now enter into the house, and come to the substance of the Epistle.

Where, first, there is the subject of it, secondly the conclusion of it, Verse 21.

The subject of it is an earnest suit for Onesimus. Where, 1. There is the foundation, whereupon his suit is built. 2. The commencing of the suit or supplication to him for Onesimus. 3. The foundati∣on is the graces, wherewith PHILEMON was beautified: they are expressed in a thanksgiving; wherein these circumstances are to be considered.

• * 1.661. Cui, to whom he gives thankes.
• 2. Quando, when he gives thankes.
• 3. Super quo, for what hee gives thankes, for his love and faith.
  • * 1.67Where 1. A relation of them.
  • 2. A communication of them.
• * 1.684. Quare, Why he gives thankes; because he hath a joyfull experience of them in himselfe.* 1.69

He doth not say, I commend thee, I extoll thee to the skies for this great love thou shewest to the Saints, and for the faith thou hast in the LORD IESUS! but I thanke GOD for them. He is to be praised for all.* 1.70 The Oratour would thanke God for honour, but himselfe for vertue. It was the Donatists song; Scientia ex Deo, charitas ex nobis: knowledge is of GOD, love is of our selves. Whereas God is to bee blessed for them all: for what have wee poore beggars but that which wee have received? Eo quis{que} pessi∣mus,* 1.71 quo optimus, fi adscribat sibi quòd optimus. He, that is best, is

worst, if he ascribe his excellencie to himselfe.* 1.72 Ioseph indeed (saies Augustine) found silver in Benjamins sacke: but it was of his owne putting in: So God findes silver and golden graces in us, but he put them in before: therefore he is to be thanked for all. Homo est ex∣ceptorium bonitatis Dei: Man is an emptie vessell that receives all,* 1.73 which it pleaseth God to powre into it.

Whose God is he, whom he thankes? My God. What? is he Saint Pauls God, and not Saint Peters God? Yes verily. It is not his meaning to monopolize God to himselfe, as it is the manner of some to doe. God is their God alone, they are the Sole children of God: all others are reprobates. S^t. Paul was not of such a proud spirit: he speakes this, Non Deum restringendo, sed Deum applican∣do, not restraining God to himselfe, but applying God to himselfe. Aug. makes a sweete commentary upon it. Dicis, Deus meus, thou sayest, my God; Securus dicis, verum dicis:* 1.74 thou speakest it securely, thou speakest it truly: at non fecisti, ut non sit alterius: yet thou hast not hereby brought it to passe, that he should not be other mens God, as well as thine: Non enim sic dicis, Deus meus, quomo∣do equus meus; for thou doest not so say, my God, as thou doest, my horse: equus tuus est, non alterius; he is thy horse, and not an∣others. Deus & tuus est, & alterius,* 1.75 he is thy God and anothers too: not of the Iewes only, but of the Gentiles too: yea the God of the whole world. The Sunne is ALEXANDERS, and Dio∣genes too.

But this is the propertie of faith, to applie God particularly to our selves. My Redeemer liveth, sayes Iob: there is no peace,* 1.76 saith my God, to the wicked: my spirit rejoyceth in God my Saviour, sayes the Virgin Mary: My God, and my Lord, sayes Saint Thomas: I thanke my God, sayes Saint Paul, which hath loved me and given himselfe for me. Meus Iesus sayes Origen, my Iesus, frequent in his bookes. Erasmus reports of D^r. Colet Deane of Saint Pauls, that he was often heard to speake these words, O Vtinam essem cum meo Christo. The Devill can say, God; and he trembles at it: but he cannot say, my God: this is proper to the faithfull.* 1.77 The Lord is my strength and my salvation, whom shall I feare? the Lord is the strength of my life, of whom shall I bee afraid?* 1.78 though I walke through the valley of the shadow of death, I will feare no evill: he will be my God in life and in death too: he will never forsake me,* 1.79 till he hath brought me to his everlasting kingdome.

But where or when did he give thankes for him? in his pray∣ers: making mention of thee. He was not unmindfull of him, he did not forget him, as Pharaohs butler did Ioseph: he remembred him, he made mention of him.

Not now and then, but alwayes.

Where? Not in his cups: but in prayers. There were some in Saint Ambrose time, that would make mention of the Emperour in their cups: but S^t. Paul made mention of Philemon in his prayers: as he praised God for him, so he prayed to God likewise for him.

The best men cumulated with the greatest graces of the Spirit, had need to be prayed for. St. Paul was rapt up into the third hea∣vens, where he saw secrets not to be uttered, yet he desires the Ephe∣sians prayers.* 1.80 Saint Peter was a stout champion: yet CHRIST prayes that his faith should not faile. Philemon abounded in all good gifts, of knowledge, faith and love, yet S^t. Paul ceased not to pray for him.

1. The best of all know but in part, believe in part, love in part: therefore wee had need to pray for them, that their defects may be supplied,* 1.81 that they may encrease daily more and more.

2. Here we are viatores, non apprehensores, wayfaring men, we are not come to our journeyes end: therefore wee had need to be prayed for, that wee may persevere to the end, and have the crowne of life.

Paul had his prayers: So we must all. Isaack went into the field to pray:* 1.82 and hee prayed oft in his tent too. David prayed at all seiles of the day: morning, evening, noone, and he prayed in the night too. David was encumbred with the weighty affaires of the kingdome: yet he prayed thrise a day. Cornelius prayers, went up into remembrance before God. Our Saviour in the dayes of his flesh was full of prayers: there was one that payd three hundred prayers to God every day, as a daily tribute. Constantine was stamped in his coine, praying, he would especially be marked for that.

1. Our necessities are many, for soule and body: therefore let our prayers bee many. We are as houses that stand in continuall need of reparations; therefore let us pray to him that made us, to repaire us,* 1.83 that we may be fit buildings for his Majestie.

2. Our enemies are many, within and without too. Now there is no strength in us, against this great multitude: let us pray to God to stand by us and for us.

* 1.84But let us pray, first in faith: else we are like the Waves of the Sea,* 1.85 and shall obtaine nothing.

2. In fervencie: remembring the Apostles (If) dignior seque∣ture effectus,* 1.86 quem ferventior praecedit affectus: that prayer shall have the greatest efficacie, which hath the greatest fervencie.

* 1.873. In humility: omnis rogatio humilitate eget: all requests must be preferred in humility. This poore man cryed, and the Lord heard him: thou prayest, and art not heard, quia diveses: because thou art rich in thy own conceit: he sent the rich empty away.

4. Pray with importunitie: a kinde of godly impudency, sayes Nazianzen is to be used in prayer.

* 1.885. Perseveringly.

Speciall mention is to be made of some in our prayers. 1. Of Kings, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the pillars of the people: they are worth tenne thousand of us, therefore let us pray for them nominatim, by name.

* 1.89Sacrificamus pro salute Imperatoris Deo nostri & ipsius, sed quomo∣do?

pura prece: we sacrifice for the safety of the Emperour, to his God and ours. But how? by pure prayer.

2. Of learned, and godly Preachers, that may winne many thousands to Christ.

3. Of extraordinary common-wealths men.

4. Of rare Christians, as Philemon was.

Alexander counted Achilles happie, that he had such a trum∣petter of his praises, as Homer was. PHILEMON might count himselfe happie, that hee had such a worthie man to pray for him, as Saint Paul was. KING Abimelech was beholden to Abraham,* 1.90 for his prayers: and Iobs friends to him, for his prayers. Constantine thought his pallace strong, because it was fenced with the prayers of holy Bishops. Let us rejoyce in this, that we have Pauls to pray for us.

VERSE 5.

BVt what was the motive of his thanksgiving? The excellent graces wherewith GOD had adorned him: where there is 1. Fama bonorum, the report of them. 2. enumeratio bono∣rum, an enumeration of them. 3. Objecta eorum, the objects of them.

For the fame or report, Saint Paul heard of them: an admi∣rable hearing, from Phrygia to Rome, sayes Chrysostome and Oecu∣menius.

There are two things that are wont to be carried in the Wagon of fame; bad and good: the one swiftly, the other slowly: the one lamely, the other lustily: of the one we shall heare all, and more than all: and scant halfe of the other; as it fell out in the Wisedome of Salomon.

What did he heare? His love and faith: where is hope then? tanquam media in ijs intelligitur, sayes Aquin. as a midle vertue be∣tweene both, it is comprehended in both.* 1.91 These three in a golden chaine are linked together: faith sayes, parata sunt mihi magna; great things are prepared for me: hope sayes, mihi servantur mag∣na, great things are reserved for me: love sayes, curro ad illa magna; I make hast to those great things.

But why hath' love the precedencie? Love is the daughter; faith the mother: and must the daughter bee placed above the Mother? It is so: 1. Because it is Saint Pauls drift in this whole Epistle, to procure PHILEMONS love to Onesimus. 2. Because love is Notior Nobis, better knowne to us then faith, which is more hid and secret.

These are illustrated by their objects; CHRIST and the Saints. The Papists refer both to both objects: whereupon they in∣ferre. As we love God and the Saints too: So we must believe in God and in the Saints too: yet diversely; in God principaliter, prin∣cipally; in the Saints consequenter, consequently.

There is no consequence in this argument: for God hath com∣manded us to love all; but he hath not commanded us to believe in all: that hee hath reserved as a regall prerogative to himselfe; and his glory he will not give to another. He sayes, owe nothing to any man, save love: but he doth not say, owe nothing to any man, save to believe in him.

2. Here the Apostle speakes of living Saints, to whom Phile∣mon extended his liberalitie: now the Papists will not have us to believe in living Saints, but in dead Saints: therefore this place makes not for them.

* 1.923. It is said, to him that worketh not, but belieueth in him, that justifieth the ungodly,* 1.93 his faith is counted for righteousnesse. Aug. makes a worthie collection upon it: whosoever dares say, justifico te, I justifie thee, may consequently say, crede in me, believe in mee: which none of the Saints can truly say; save only he which is San∣ctus Sanctorum,* 1.94 the Saint of Saints. Ye believe in God, believe also in mee. Credimus Paulo, sed non credimus in Paulum: wee believe Paul, but not in Paul: we believe Peter, but not in Peter: As we be∣lieve the Catholike Church, but not in the Catholike Church: be∣cause the Creed sayes, I believe in the Holy Ghost, Nazian. con∣cludes from thence,* 1.95 that the Holy Ghost is God: for we must be∣lieve in none but God.

4. Quid est credere in cum, nisi credendo in cum ire, & ejus mem∣bris incorporari? What is it to believe in him .i. In CHRIST? but by believing to goe into him, and to be incorporated as mem∣bers into his body? Now we are not incorporated into the Saints: therefore, we are not to believe in them.

5. They can erect no such building out of this place: for the praepositions in the Greeke distinguish the objects. Hearing of thy love and faith, there hee pauseth a while; which thou hast towards the Lord Iesus, there he restraines faith; and towards all Saints .i. Thy love towards all Saints, regulating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before mentioned.

6. Paul is a good expositour of himselfe.

Since we heard of your faith in the Lord Iesus, and of your love to∣wards all Saints.* 1.96 Here he reduces them to their proper objects; so that no question can be made of it.

7 If we must believe in the Saints; we must hope in the Saints: It is S^t. Basil's reason.* 1.97 But we must hope in God alone: Maledictus qui sperat in homine, cursed be he that hopes in man.

As Saint Paul heard of PHILEMONS faith and love: So it were to be wished, that all the world might ring of our faith and love: these be necessary for all Christians: faith in the first place; love in the second: nec palmes sine vite, nec virtus sine fide: there can be no branch without the Vine;* 1.98 no vertue, no not love without faith. Faith makes a Christian, love makes and showes a Christi∣an. No CHRIST, no heaven; no faith, no CHRIST. Faith is the hand that layes hold on CHRIST. The high Priests and Pharisees gave a strait charge,* 1.99 that if any knew where CHRIST

was, he should shew it, that they might take him. Would yee faine take him, sayes Augustine? I will tell you where he is,* 1.100 and how yee may take him. He is in heaven, there ye may take him. Sed quomodo mittam manum in Coelum, ut ibi sedentem capiam? How shall I send my hand into heaven, to take him? mitte fidem, & tenui∣sti. Send thy faith thither, and thou hast taken him. By faith we apprehend him and all his benefits: by faith we put on CHRIST as a garment, wherewith our sinnes are covered from the sight of God: and as Iacob got the blessing in the clothes of his elder bro∣ther; so doe we get heaven, clothed with Christ;* 1.101 like the Woman clothed with the Sun.

CHRIST dwelleth in our hearts by faith. O happie house,* 1.102 where the Sonne of God dwelleth! Faith is the victory,* 1.103 whereby we overcome the world: we are more than Conquerours through him, that hath loved us. Insomuch that we may take up that trium∣phant song; O death where is thy sting? Hell, where is thy victory? the strength of death is sinne: the strength of sin is the Law: but thankes be to God through Iesus Christ, that hath delivered us from you all. By Faith Moses saw him which is invisible!* 1.104 by faith wee see the joyes of heaven, and Christ standing at the right hand of GOD, ready to receive us into them: he that believeth, hath eternall life;* 1.105 he is as it were in heaven already: therefore let us be suiters to God, because faith is the gift of GOD, to bestow it where it is not, and to encrease it, where it is: yea let us all pray for the faith of Iob; though thou kill me, I will believe in thee.

It is an axiome with the Papists, that faith may be without love:* 1.106 we grant it; fides Daemonum; but not fides Christianorum: an Histo∣ricall faith (which is the faith of the Church of Rome defined by a Catechisme authorized by the Councell of Trent) may be without Love, and a miraculous faith may be without love, 1 Cor. 13.2.

But a justifying faith cannot; he that is perswaded of the love of God towards him in Christ, God so loved the world, &c. can∣not but love the brethren, and members of Christ.* 1.107 Every one which loveth him that begate, loveth him also which is begotten of him. They that bragge of faith, and have no love, are like empty vessels; that give a lusty sound and have nothing in them.

Though I speake with the tongues of men and Angels,* 1.108 and have not love; I am as sounding brasse, and as a tinkling Cymball: though I had the gift of Prophecie, and knew all secrets and all knowledge; If I had all faith, that I could remove mountaines, and had not love; I were nothing: Though I feede the poore with all my goods, and giue my body to be burned, and have not love; it profiteth me nothing. So though I talke of Religion with a silver, yea with an Angelicall tongue; though I goe (which is the glory of many) to never so many Le∣ctures, heare Sermons, receive Communions, and have not love; I am nothing.

Saint Augustine amplifies it further.* 1.109 Signent se omnes signo cru∣cis; Let them signe themselves with the signe of the Crosse; Let

them say Amen, that the Church rings of it; let them sing Halle∣lujah; let them fetch deepe sighes and groanes at Sermons: that may be added. Let them enter into Churches, let them build Chur∣ches; all this is to small purpose: non discernuntur filii Dei à filiis diaboli, nisi charitate; nothing distinguishes the children of GOD from the children of the Devill,* 1.110 but love. Hereby shall all men know yee be my Disciples, if yee love one another. Faith without love is as a lampe without oyle: vita corporis anima; vita fidei charitas. Bern. the life of the body is the soule:* 1.111 and the life of faith is love: faith that worketh by love.

* 1.112Not a verbal love, like them; warme your selves, fill your bel∣lies, and give them nothing; but a reall love: to feede the hungrie, to cloath the naked, to be an eye to the blind, a foote to the lame; to be a father and mother to the poore and fatherlesse; to be a co∣vering to them,* 1.113 that their loynes may blesse us, as they goe in the streets; to be bountifull in our almes to all the people, as Cornelius was;* 1.114 to prepare garments for poore widowes, as Dorcas did. Such was the love of PHILEMON, an actuall love; he refreshed the bowells of the Saints. Such must be the love of all true Christi∣ans,* 1.115 My little children, love not in word and tongue only, but in deede and in truth.

PHILEMONS love extended it selfe to the Saints, as is here avouched of him: yet it was not couped up within the penne of the Saints: the Saints must have the prime place in our love, but not the whole. Doe good to all men: chiefely to them of the house∣hold of faith:* 1.116 they chiefely, but not they wholly. Aristotle gave an almes to an unworthy man: one reproved him for it. Sayes he, I gave it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To the nature of the man, not to the man; the nature is Gods, and must be sustained: the vice is his owne and the Devills, and must be reformed.

* 1.117Their flesh is as our flesh, and we must not hide our eyes from our owne flesh.

* 1.118Neverthelesse, the Saints must drinke most deepely and fre∣quently of the cup of our love. All my delight is in the Saints that be on the earth.* 1.119 Saint Paul ordaines a collection for the Saints every first day of the weeke. He himselfe was content to be a mes∣senger to carry a contribution to the poore Saints at Hierusalem, and requesteth the prayers of the Romans,* 1.120 that, that his service might be accepted of the Saints.

* 1.121Know yee not that the Saints shall judge the world? God ho∣nours them to bee the judges of the world: therefore the world ought especially to be relievers and lovers of them.

VERSE 6.

LAst of all, quorsum? To what end? We give thankes and pray: that the communication of thy faith— Where, 1. There is a narration of it. 2. A confirmation of it, Ver. 7. In the narration, 1. The act of communication. 2. The effect of it. 3. The end of it. As there is a communion of Saints, so there must be a communion of gifts: bonum, quò communius, eò melius, a good thing the more common it is, the better it is:* 1.122 the Sunne communi∣cates his light to all the world, and shines the brighter for that: the springs and fountaines communicate their water, and are the fuller for that: a nurse or mother communicates her milk to the infant, and her breasts are replenished still: the communication of faith, of knowledge and other gifts is not a diminution, but an augmentati∣on of them. Let us joyfully communicate that which we have, one to another.

May become effectuall. In some Greeke copies it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣spicuous, manifest: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rather to be embraced; having an effectuall operation in others, to provoke them to the like.* 1.123 So Saint Paul provokes the Corinthians to liberality, by the example of the Macedonians: one student provokes another, one Merchant an o∣ther, and one Christian an other. Sanguis martyrum semen ecclesiae, the burning of one Martyr made many: and the liberality of one Christian makes many liberall: examples are more availeable then precepts.

But how? By the acknowledging of every good thing. Wee must acknowledge the good things that be in others.* 1.124 The Queene of Shebah extolled the good things that were in Salomon, and bles∣sed GOD for them. The elders of the Iewes acknowledged the good things that were in the Centurion.* 1.125 God set the good things that were in Iob, as on a stage,* 1.126 and the Devill himselfe could not but acknowledge them, though maliciously he depraved them. Christ though he were the giver of them,* 1.127 acknowledged the good things that were in Nathaniel.* 1.128 Peter acknowledges the good things that were in S^t. Paul. S^t. Augustine acknowledged the good things that were in S^t. Hierome: and Hierom also the good things that were in Saint. Aug. as appeares by their Epistles one to another. We are injurious to God, if we doe not acknowledge them. No Painter but would have his picture acknowledged: every good man is the beautifull picture of God Almighty; they be envious persons, that will not acknowledge them.

How comes it to be in them? In CHRIST IESUS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In us dwelleth no good thing.* 1.129 Christ is the worker of all good things in us:* 1.130 that yee may be plentifull in the fruits of righteousnesse by Iesus Christ.

Or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to CHRIST IESUS .i.* 1.131 In gloriam Christi

Iesu: that he may have the glory of it. Not to us, O Lord, but to thy name give the praise.* 1.132 Debes videri, thou oughtest to be seene Let your light so shine before men, that seeing your good workes, they may glorifie your Father,* 1.133 which is in heaven. Sed non ad h••c debes facere, ut videaris, but thou must not doe it to this end to bee seene. Ille in te laudetur, qui in te operatur; let him be praised, that worketh all good things in thee.

VERSE 7.

THis S^t. Paul confirmeth by experience in himselfe: Where, 1. exprimit latitiam, he expresseth his gladnesse: then osten∣dit causam, he shewes the cause of it.

We .i. I and Timothie: not, we had, as it is in the vulgar. We have, even at this present time. Not a little, but great joy: and con∣solation arising of joy. First, his heart was affected with wonder∣full joy: from that did spring consolation, in the midst of his great troubles and afflictions, that comforted him: it was as aquavitae to revive him withall.

Wherein did he take so great joy? Not in his riches, but in his love. Many are rich, wherein men take no great joy nor consola∣tion. Nabal was rich: yet David had no joy, nor consolation by him: but in thy love which did untie thy purse strings, and made thee bountifull unto all:* 1.134 for that is the nature of love.

Why? because the bowels, of the Saints—Some interpret the bowels of the Saints, the children of the Saints, because they bee the fruit of our body and our bowels;* 1.135 as David sayes of Absa∣lom, my Sonne which came out of my owne bowels seeketh my life. But it is more generall: not only the children of the Saints, but the Pa∣rents too. The father and mother were refreshed by him. The Greeke is Emphaticall, were quieted: for when the bowels are empty, they be out of quiet.

He doth not say, the backes of the Saints are refreshed by thee: that is requisite; but the refreshing of the bowels is more necessa∣rie: for if the belly bee well lined, lesse cloath will serve the backe.

Almes, or a worke of mercie is a singular worke above others:

1. Homines facit Deo similes. Be yee mercifull, as your heaven∣ly Father is mercifull. Mercifull men draw neerest to God. GOD feeds all creatures;* 1.136 and he feeds as many as he can: homo benefaci∣ens est imago Dei, a bountifull man is the image of God. An Image is a lively representation of the partie; and a liberall man that doth good to others, represents God.

2. Eleemosyna est scopa, quae mundificat omnia: It is a faire broome, that makes all cleane. Give almes, & ecce, behold! A fine spectacle;* 1.137 not some, but all things are cleane unto you. As the first fruits in the time of the law did sanctifie the rest of the fruits: So almes in the time of the Gospell sanctifie all unto us: all that wee possesse are uncleane without them.

3. Eleemosyna est usura à Deo approbata, an usury approved by God, more gainefull than any other usury: He that hath mercy on the poore lendeth to the Lord, and the Lord will recompense him that which he hath given. Whereupon S^t. Basil sayes; It is both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gift and a lent gift put forth to usury:* 1.138 not to a mortall man, but to the immortall God, who will give great use for it; not tenne in the hundred, but an hundred fold in this world,* 1.139 and everlasting happinesse in the world to come.* 1.140 It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gainefullest trade of all. Vende aurum, & eme salutem, sell thy gold, and buy salvation; vende lapidem, & eme regnum; sell a stone, and buy a Kingdome; vende agrum, & eme tibi vitam aeter∣nam, sell a piece of land, and buy Heaven.

4. It is procurator coeli, an Harbinger that goes before to pro∣vide thee a place in heaven.* 1.141 Cornelius his almes went up into re∣membrance before God. God registred it in the booke of his re∣membrance against he himselfe came thither.* 1.142 Saint Paul chargeth the rich men of the world, to doe good, to be rich in good workes, ready to distribute and to communicate, laying up in store for themselves a good foundation for the time to come.

5. Remuneratur in coelo, prae aliis operibus, It is rewarded with Heaven above all other workes. Come yee blessed of my Father, in∣herite the Kingdome prepared for you. When I was hungry,* 1.143 yee gave mee meate, &c.

Therefore let us refresh the bowels of the Saints here, that wee may enter into the place of eternall refreshing hereafter.* 1.144

We are too streight laced; we make this mammon of unrighte∣ousnesse our enemy, whereas we should make him our friend.* 1.145 Na∣zianzen's mother caryed such a bountifull minde to the poore, that a Sea of wealth could scarce have sufficed her: Shee was contrary to Salomon's horse-leach, that cryed, give, give, namely to mee: Shee cryed; give, give to the poore. Hee heard her often say; Shee and her children should want, before the poore should want: wee are all for our selves, our Wives and Children; nothing for the poore.

Amadeus Duke of Sabaudia, being asked of certaine Oratours,* 1.146 whether he kept hounds or not? Yes, sayes he, Come to morrow, and ye shall see them. They being come, he opens a window into his Hall, where a great multitude of poore folkes were dining: hij sunt canes mei, sayd hee, these are my dogges, and with them I hope to get Eternall Life. It is not unlawfull for Noble-men and Gentlemen to have their hawkes and hounds. God hath given us things for pleasure, as well as for necessity, wine and oyle &c. Yet so, as wee be moderate in the use of them, and forget not the affli∣ction of Ioseph. One poore Lazarus is worth more than ten thou∣sand dogges; Ye are of more value, than many sparrowes: and wee should, value the poore members of Christ above all the hawkes and hounds in the world: as the Elect of God, let us put on the bowels of mercy, and refresh to our ability, yea beyond our ability, the

bowels of the Saints, especially in these hard times wherein wee live. The hard hearts of men make the times harder, then other∣wise they would be.

He shuts it up with a kinde compellation; brother. Not in the Ministery, as hee called Timothie his brother, Verse 1. but in CHRIST our elder brother. The Donatists were angrie with S^t. Augustine for calling them brethren.* 1.147 That learned father deplores their case before the people, doleamus illos (fratres) tanquam fra∣tres, let us lament them (brethren) as brethren: Velint, nolint, fra∣tres nostri sunt, whether they will or no, they are our brethren: tunc esse desinent fratres nostri, quando desierint dicere, pater noster, then they shall cease to be our brethren, when they cease to say, Our Fa∣ther.* 1.148 Stand apart, sayes the Hypocrite, come not neere me, I am holyer than you. So say some holy ones among us: namely the brethren of the separation; So they style themselves (an unbro∣therly title) disdaining us for their brethren: they are not so good brethren as we wish they were, like ungracious children having for∣saken their mother: neither indeed will they say Pater noster with us: for it is piaculum with them, to say the LORDS Prayer: yet for all that, they shall be our brethren, professing the same GOD, the father of us all, and the same CHRIST, the SAVIOUR of us all. Wee will not utterly discard them, though they dis∣card us.

VERSE 8.

THat for the gratulation. Now to the supplication. Where, 1. The manner of it. Then the matter of it. 10. For the manner, it is not by the way of command. 8. But of en∣treatie. 9.

Why doth he not command? Because he wanted authoritie? No: he had sufficient power to doe it; not fearefully, but boldly: he had not a little, but much boldnesse: not usurped, but committed to him from CHRIST: he had boldnesse, not to request, but to enjoyne: Not, that which was inconvenient, but that which was convenient.

Ministers may be bold in the execution of their office:

1. Quia Deus imperat, because GOD commandeth it, Ierem. 1.17. be not afraid of their faces: he addes a forcible reason; least I destroy thee before them:* 1.149 And thou Sonne of man, feare them not, neither bee afraid of their words, though thornes be with thee, and thou remainest among Scorpions, feare not their words, nor be afraid of their lookes.

2. Quia ipsi ministri pro hoc or ant, because it is that which the Mi∣nisters themselves begge by earnest prayers at the hands of GOD. Now O Lord, behold their threatnings, and grant unto thy servants with all boldnesse to speake thy word.* 1.150 Pray with all manner of prayer

and supplication in the spirit: watch thereunto with all perseverance and supplication for all Saints, and for me, that utterance may be given unto me, that I may open my mouth with all boldnesse to publish the secret of the Gospell. Shall they pray for it, and not practise it?

3. Officii dignitas id postulat: the dignity of their office doth require it: an Embassadour may speake boldly:* 1.151 We are the Em∣bassadours of God, the King of Kings: we are in CHRISTS stead. Therefore let us be bold.

4. Protectio Dei ad hoc animat. Gods protection may encou∣rage us unto it. Behold, I have made thee a defenced citty,* 1.152 an yron pil∣lar, and walls of brasse against the whole land, against the kings of Iu∣dah and the Princes thereof, against the Priests thereof, against the peo∣ple of the land.* 1.153 CHRIST holdeth the seven starres in his right hand; and none shall dash us out of his hand.

5. Admirationem apud ipsos inimicos procurat: it procures ad∣miration even with the very enemies. When they saw the bold∣nesse of Peter and Iohn, they mervailed,* 1.154 the high Priest and the whole counsell. This made Luther so famous among all. The Pope himselfe and the Emperour could not but admire him. This made Elias bold with Achab; Iohn Baptist with Herod: Liberius with Constantius: Chrysostome with Arcadius and Eudoxia: Am∣brose with Theodosius; which moved him to give him this commen∣dation, Solus Ambrosius dignus episcopi nomine; only Ambrose that hath dealt so roundly with me, is worthie the name of a Bishop. Let us all be bold and couragious in our places, with wisedome and discretion; but not saucie and impudent, as some are.

2. Ministers have authority not only to entreat, but to enjoyne. The King hath his Injunctions, and wee under God and the King have ours. We may enjoyne you to leave your rash, needlesse and unadvised swearing, your prophanations: we may enjoyne you to honour your Fathers in Church and common-wealth, to live in peace, and love and unitie one with another, and he that despiseth these things, despiseth not men, but God.* 1.155

But what, to enjoyne?

Quod ad rem pertinet, sayes the vulgar interpreter, that which concernes the matter: Sed hoc nihil ad rem, nothing to the purpose. Cajetan finds fault with that circumlocution, affirming (as the truth is) that in the Greek there is but one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod decens est & conveniens, which is decent and convenient: we have no authority to enjoyne you any unlawfull and inconvenient thing; to goe to Masse, where CHRIST is offered up daily by a Priest: because by one sacrifice once offered, and that by himselfe alone, hee hath perfected for ever them that are to be sanctified: to conspire against Princes, to kill kings, if in our opinions they be Heretikes; heresie makes no divorce betweene Man and Wife, much lesse betweene the King and his Subjects: so farre as God enjoynes you, we en∣joyne, but no further.

VERSE 9.

HEe hath produced his authority, and shewne his commissi∣on; yet hee layes it aside and falls to entreatie: Where, 1. The motive of it. 2. A description of the party entrea∣ting. The motive is love: Yet for loves sake I rather beseech thee: for the love of God towards us all in CHRIST: for the love I beare to thee, for the love thou bearest to me, for the love I beare to Onesimus thy servant, and my Sonne: let the cords of all those loves draw thy affection to him. Love hath a greater attractive force, then feare: the love of CHRIST constraineth us, sayes the Apostle.* 1.156 Lydia being but a woman, by her loving eloquence constrained Paul and Silas: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shee used a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the most forcible argument with the Logitians: if the people bee perswaded of the Preachers love, his preaching shall be more a∣vaileable,* 1.157 he may wind himselfe into their affections. Studeto magis amari, quàm metui, strive rather to be loved then feared. Pontifices Christi non dominorum metu, sed patrum honore veneramur, the Bi∣shops of CHRIST we doe not feare as stately Lords, but ho∣nour as loving Fathers: the love of a father will make a good na∣tured child doe any thing.

What doth he for loves sake? he rather beseeches then com∣mands:* 1.158 suspendite verbera, producite ubera, suspend your blowes, produce your dugges: pectora lacte pinguescant, non typho turgeant; let your breasts swell with milke, not your hearts with pride. Christus non fulminans & tonans,* 1.159 sed in praesepi vagiens, & tacens, in cruce salvavit humanum genus: CHRIST not thundring and lightning, but weeping and holding his peace saved mankinde upon the crosse.

The Pope hath not learned this submisse style of Saint Paul: he comes not with his obsecramus, but with his Volumus & jubemus, we will and command: his roaring Bulls of excommunication are more frequent, then his humble bils of supplication: and thunde∣ring Preachers now adayes, are more applauded, then loving and beseeching Preachers.* 1.160 Moses cum Deo constanter, cum hominibus humiliter loquebatur; Moses spake with God constantly, with men humbly: So let us doe that sit in Moses chaire.

Then there followes a description of the parties beseeching.

1. In generall, being such a one. The vulgar hath it, thou be∣ing such a one, referring it to PHILEMON: thou being an old man as I am: but not a prisoner, as he was: then it should have bin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

It must needs have reference to the partie beseeching: though Cor. à lapide would faine salve it up with a farre fetcht hebraisme, which is good for none, but his Romish Ladies. Cajetan & Ca∣tharinus correct it; meliùs, cùm sim talis. Better, I being such an one.

I being such a one. Which may bee understood for great∣nesse and for littlenesse. Then hee describes himselfe more parti∣cularly.

1. à nomine. 2. ab aetate. 3. ab afflictione. 4. à religione.* 1.161

1. For his name, Paul: Patrum pater, doctor orbis, the Father of fathers, the teacher of the world: which laboured more than they all, and was wrapt up into the third heaven above them all: or, I Paul, Paulus, little, of small estimation: and it is for little men to request.

2. For his age: aged. Hee was a young man,* 1.162 when Stephen was stoned: but he lived till he was an old man.

When hee wrote this Epistle, hee was above 55. yeares old.* 1.163 And old men are to be reverenced. 1. Propter ipsam aetatem, for their very age; because they draw neerest to the Ancient of dayes: wher∣upon GOD gave a charge, thou shalt rise up before the hoare head,* 1.164 and honour the person of the old man. The Lacedaemonians did greatly re∣verence them: being at Athens, when they saw an old man com∣ming upon the stage, they rose up and bowed to him: So did not the Athenians. They had more learning, but the Lacedaemonians more civility.

2. Propter prudentiam, for their wisedome: in that respect old men have beene of the counsell in all ages, with all nations. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Sometime à senioribus, because it consisted of old men.

3. Propter experientiam, for their experience, which makes them more cautelous and circumspect: whereas young men are rash and inconsiderate.

4. Propter pietatem, for their piety: if they be good old men indeed, as Saint Paul was. Age is a Crowne of glory,* 1.165 when it is found in the way of righteousnesse.

3. He is described by his affliction, a prisoner: and it were pit∣ty to adde to the griefe of a prisoner, by denying his request.

4. By his religion: not the devils prisoner, but CHRISTS: and he is to be regarded, especially by a Christian, and so worthy a Christian as Philemon was.

In these two verses there be sixe motives to winne PHILE∣MONS love.* 1.166

• 1. Aspectus authoritatis, the sight of his authority, Ver. 8.
• 2. Effectus charitatis, the effect of his love: for loves sake.
• 3. Affatus humilitatis, his humble speaking, I beseech thee.
• 4. Gravitas Senectutis, the gravitie of his old age: the aged.
• 5. Captivitas carceris, the bondage of the prison, a prisoner.
• 6. Captivitatis causa, the cause of that imprisonment and bon∣dage, the prisoner of IESUS CHRIST. All these are as Law∣yers at the Barre, to plead for Onesimus.

VERSE 10.

WEe have had the manner of the supplication: now to the matter of it: which is Onesimus, that he may be received into favour. Which is 1. Pressed. 2. Iterated. 20. It is pressed by foure principall arguments.

• 1. Ex parte Onesimi, on the part of Onesimus himselfe. 10, 11. Verses.
• 2. Ex parte Pauli, on Pauls part, Verse 12.13.
• 3. Ex parte Dei, Verse 15.16, 17. on Gods part, who had so disposed of it in his providence.
• 4. Ex parte debiti, on the behalfe of the debt, whereof Paul promises satisfaction, Verse 18, &c.

On the part of Onesimus there be two motives.

• 1. Is, Spiritualis generatio, the spirituall begetting of him, Verse 10.
• 2. Is, Vitae mutatio, the happie change that is in him, Verse 11.

I beseech thee: he repeats the word againe.

Not for thy servant, but for my Sonne.

What Sonne? Not Adoptatus, but Genitus; not adopted, but begotten. Where? Not in a pulpit in the Church, but in a prison, where I am in bonds. Saint Paul then was Onesimus his father: not naturall, but spirituall: and we are more beholden to our Spirituall, then to our naturall fathers.

1. They beget us of a woman: these of the Church, which is the spouse of CHRIST.

2. They beget us of mortall seed, therfore we dye: these of the immortall seed of the word of GOD, whereby wee live for ever.

3. They beget us to a temporall life: these to an eternall.

4. They to the miseries of the world: these to the joyes of the world to come. Therefore let us love them, let us have them in singular love for their workes sake. As Alexander professed, he was more beholden to Aristotle, then Philip: the one gave him esse, being, the other his benè esse, his well being. Yet this is little consi∣dered of.

On the other side, our spirituall children should be as deare, yea dearer to us,* 1.167 then our naturall: non minùs vos diligo, quos in Evangelio genui, quàm si ex conjugio suscepissem; I love you no lesse, whom I have begotten by the Gospell, then if I had begotten you in marriage. 1. The love of grace must be more vehement than the love of nature. 2. Our naturall children are to abide with us but for a time: those for ever.

* 1.168The place where he begat him, is not to be pretermitted: in his bonds: which Hierom wonders at: tenetur in carcere, vinculis stringitur; squalore corporis, charorum separatione, paenalibus tenebris coarctatur: hee is kept in prison, bound in chaines, he is molested

with unsavoury smels, yea even with the ill usage of his owne body, with separation from friends, with the darkenesse of the prisons: yet now hee preaches, now he labours to convert soules to Christ. Paul and Silas begate the Gaoler in prison. CHRIST begate the thiefe on the Crosse, in the midst of all his paines. And shall not we that beat libertie, strive to winne many unto CHRIST, that we may say with the Prophet, Here am I, and the Children that thou hast given me?

But when did he beget this sonne of his? when he was Paul the aged: Ideo{que} tenerrimè diligebatur, sayes Lyra, he was the more ten∣derly beloved of him. Israel loved Ioseph above all his sonnes:* 1.169 why? Because he begate him in his old age. So did Saint Paul O∣nesimus. What was Onesimus whom Paul begate? A servant, a fu∣gitive, and a thiefe too: yet Saint Paul disdained not to preach to him. God hath his chosen among all: among harlots, as Rahab: among Publicans, as Zacheus: among the Pharisees, as Nicodemus: among Persecutors, as Paul: among thieves, as the young man whom S^t. Iohn recalled: among poore distressed servants,* 1.170 as One∣simus: therefore let us preach to all.

The other thing on the part of Onesimus, is his happy change. Where is to be considered. 1. What he was. 2. What he is: hee was to thee unprofitable, in being unfaithfull in thy service, in pur∣loyning from thee: but now is profitable to thee, and mee: to thee; pro te orando, by praying for thee: to mee; mihi ministrando,* 1.171 in mi∣nistring unto mee.

There must be an alteration in us all. Such were some of you:* 1.172 but ye are washed, but ye are sanctified. I was a blasphemer,* 1.173 I was a per∣secutor; but I am not so now: we must all shoot at that Butt. One∣simus was unprofitable: but he became profitable. Yee know the doome of the unprofitable servant: Binde him hand and foot, and cast him into outer darknesse.* 1.174

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Tertullian are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: they must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, profi∣table: profitable Bees, not unprofitable drones, telluris inutile pon∣dus: a company of Lubbers that are good for nothing.

Saint Paul doth not commend Onesimus for being profitable to himselfe; but to him and Philemon: He that is not good for him∣selfe, is good for no body: there our goodnesse must beginne, but it must not stay there: doe good to all; so be profitable to all.* 1.175

Saint Paul here rhetorically and piously descants on the name of Onesimus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is utilis. Profitable before he was Onesimus by antiphrasis: as lucus, quia minimè lucet, a wood, à lucendo, because there is no light in it: now he is the right Onesimus. The Scripture is eloquent: Prophetarum, ac Apostolorum scriptis,* 1.176 non solùm nihil sapientius, verum etiam nihil eloquentius mihi videri potest: they did not sequi eloquentiam, sed eloquentia sequuta est eos; not follow after eloquence, but eloquence followed after them. Saint Paul in that place where he sayes he speakes like a foole, quàm sapienter dicit?* 1.177 quàm eleganter? How wisely? nay, how elegantly doth he speak?

He that markes the Scripture diligently, sayes Saint Chrysostome, will neither desire the smooth style of Isocrates, nor the swelling style of Demosthenes, nor the grave style of Thucidides, nor the high style of Plato.

* 1.178If we have good names, we should be answerable unto them: There were two Martyrs: the one Vitalis; the other Agricola: both suteable to their names. Vitalis shewed, that he contemned hanc vitam this life, and sought a better: Agricola sowed the seed of a spirituall life here, that he might reape eternal hereafter. Basils Mo∣ther was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 membrum:* 1.179 not only for the elegant proportion of her body, but chiefely for the elegancie of her man∣ners.* 1.180 S^t. Aug. commends one Profuturus to Hierom, whom he ho∣ped by both their endeavours verè fore profuturum, to be profuturus indeed. Saint Hierom finds fault with Bonasus, because he presumed too much on his name.* 1.181 An ideo tibi bellus videris, quia justo vocaris nomine? Dost thou thinke, that thou art a fine man, because thou hast a fine name? As if they bee not called Parcae, quia minimè parcunt. The former part of Onesimus life was contrary to his name: the latter part was correspondent to it. Onesiphorus for whom Saint Paul prayes,* 1.182 hath a name not much different from One∣simus: he according to his name brought great profit to Saint Paul and all the Saints: as Onesimus did after his conversion: if we have good names, let us verefie them by our good lives.

VERSE 12.

THe second Plea is ex parte Pauli. Who is singularly well af∣fected to Onesimus: he testifies his love to him. 1. By sen∣ding him. 2. By suing for him. 3. By unfolding the cause of his sending. Negativè, Verse 13. Affirmativè, Verse 14.

Not as if he had sent him before: but having runne away from PHILEMON hee sends him to him againe: though hee could hardly have spared him. It seemes it was not well done of him, for Deut. 23.15. Thou shalt not deliver the servant to his Master, which is escaped from his Master unto thee. We must not deliver him hero irato, to his Master, when he is angry, in a rage and fury: but wee may deliver him hero placato, to his Master pacified, as Saint Paul here doth: for hee had his wrath allayed with many sweete argu∣ments.

Religion doth not overthrow politie; evert the degrees of su∣perioritie and inferioritie, that be among men.

In CHRIST there is neither bond nor free, Male nor Female; we are all one in CHRIST IESUS.* 1.183 True indeed, we are all one in Christo, but not in mundo: in CHRIST, but not in the world. CHRIST hath dyed indifferently for all:* 1.184 for servants as well as for Masters: yet the degrees that be in the world must be retained and acknowledged to the end of the world.

Masters must have a Sovereignty over their servants, and ser∣vants must subject themselves to their Masters. The Angell said to Hagar being runne away from Sarah her Mistresse,* 1.185 returne to thy dame and humble thy selfe under her hands. Saint Paul here sends Onesimus to Philemon againe.

But how doth he send him? Not with a passeport from Con∣stable to Constable: but with a letter of commendation, and with a request to entertaine him. I have sent him something unwilling∣ly, because I had so good use of him: thou therefore receive him, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receive him unto: to thy house, grace, fa∣vour and mercie: pardon all that is past, all the wrongs hee hath done to thee, raze them for ever out of the booke of thy remem∣brance: receive him into the lap of thy love.

There must be a reconciliation betweene Christians:* 1.186 all offen∣ces must be buried. As the elect of God put on tender mercies, forbea∣ring one another, forgiving one another, as GOD in CHRIST hath forgiven us.

1. GOD offers reconciliation to us. If a man put away his Wife, and she become another mans, shall he returne againe to her?* 1.187 thou hast played the harlot with many lovers: yet turne againe to me saith the LORD. And shall we be so hard hearted, as not to be recon∣ciled one to another? Let us be mercifull, as our heavenly Father is mercifull.

2. All we doe is abominable in the sight of GOD without it. If thou bring thy gift to the Altar, and there remembrest that thy bro∣ther hath ought against thee, thou shouldest have done it before: yet better late than never: Lay downe thy offering: not upon the Altar, but before the Altar: First be reconciled to thy brother, then come and offer thy gift: first seeke the kingdome of God. GOD should bee first served, yet he will have his owne service to stay, till thou beest reconciled to thy brother.* 1.188 If I speake with the tongues of men and Angels, if I come to Church, heare never so many Sermons, re∣ceive never so many Communions, talke never so gloriously of Re∣ligion, and dwell in hatred, be not reconciled; I am as a sounding brasse and as a tinckling Cymbal.

3. Wee can have no assurance of our reconciliation to God without it, Matth. 18. ult. As the King dealt with his servant: So God will cast you into the prison of hell for ever. This should make us all to quake.

4. We have no certaintie of our lives. This night may our soules be taken from us. Iovinian the Emperour supped plentifully, went to bedde merrily: yet was taken up dead in the morning. And if death take us before we take one another by the hand, as a token of hearty reconciliation; what shall become of us?* 1.189 Wee should not suffer the Sunne to goe downe on our wrath.

Iohannes Eleemosynarius Arch-Bishop of Alexandria, being angrie in the day with Nicetus a Senator, towards night sends this message to him: Sol est in occasu, vir maximè honorande, My ho∣nourable

brother, the Sunne is a setting: let there be a setting of our anger too: if we do it not within the compasse of a day and a night, yet let us doe it within the compasse of our lives; let not our anger be like the fire of the Temple,* 1.190 that went not out day nor night. Let us not say with Ionah, I doe well to be angry to the death: let our an∣ger bee aculeus apis, not aculeus serpentis, the sting of a Bee that is soone gone, not the sting of a Serpent, that tarries long, and it may be proves lethall. Let us receive one another in all brotherly love and kindnesse, as Saint Paul entreateth PHILEMON to receive Onesimus.

But who is Onesimus, that PHILEMON should receive him?

Pauls owne bowels: he doth not say, my owne eyes: though they be precious to us: and we use to terme our deere friends Ocelli mei: not my own hands, which minister to my necessities: my own feete which carry mee from place to place: but my owne bowels, our internall and vitall parts: the longues, the liver, especially the heart the seat of love and affection. Whom I doe most tenderly af∣fect:* 1.191 teneritudinem rarissimi amoris declarat, he poynts out hereby the tendernesse of a most rare love.* 1.192 As Saint Paul sayes of the Phi∣lippians, I desire you all in the bowells of IESUS CHRIST. 1. In an heartie love in CHRIST IESUS. One Christian should be exceeding deere to another.

* 1.1931. It is a token of election. As the elect of God, put on the bowels of mercie. Without these bowels, no assurance of salvation.

2. The affinitie betweene Christians require it. We have one Father, which is GOD: one Mother, the Church: we are of one house, the household of faith: one Elder brother, which is IESUS CHRIST: one inheritance, the kingdome of heaven.

3. We are all bought with one and the same deare price, the invaluable bloud of CHRIST: therefore wee should bee deare one to another.

3. Every one is tender over his bowels: our brethren are our bowels: he that toucheth them toucheth our owne bowells. Oh that we did so esteeme and commiserate one another! When the child was to be divided by Salomons sword,* 1.194 the bowels of the true mother yerned within her: So should our bowels doe, if we see any hurt towards our brethren.

VERSE 13.

IN the next place, he unfolds the reason of his sending. 1. Ne∣gativè: not as if he had not beene usefull to him. In that respect he would willingly have reteined him still, that he might have ministred to him in the bonds of the Gospell.

There bee the bonds of impietie; such were Zedekiah his bonds: and there bee the bonds of piety; Such were S^t. Pauls bonds, not for any sinne of his, but for the Gospell: which were

famous throughout all the judgement hall, and in all other places.* 1.195

That in thy stead he might doe it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for thee: in this hee supplies thy roome, and discharges thy office.

The Gospell is the common cause, that concernes us all: if any suffer for it, we are all bound from the highest to the lowest to assist them with our purses, our prayers, and personall presence too, if conveniently it may be: yea though we be never so great persona∣ges.* 1.196 It is like that obadiah himselfe hid the Prophets in Caves from the rage of Iesabel, though peradventure he might send the bread and water by his servants.* 1.197 Our SAVIOUR himselfe washed his Dis∣ciples feet. Saint Cyprian writes to the Priests and Deacons,* 1.198 to pro∣vide all things necessary for them that were in prison, wishing that he himselfe were present with them, Promptus & lubens, readily and willingly hee would performe Cuncta dilectionis obsequia, all obse∣quious duties of love unto them.* 1.199 Helena the mother of Constantine being at Hierusalem served in meate her selfe to the Virgins that were there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Placilla the Wife of Theodosius the Emperour in propria persona pauperibus ministravit,* 1.200 ministred to the poore in her owne person: and PHILEMON himselfe should have ministred unto Saint Paul. The Angels minister to us, yea when we be in prison, as to Saint Peter: and shall we scorne be we never so wealthie, worshipfull, honourable,* 1.201 to minister to them that be in bonds for the Gospell? Let us count it an honour to us. In ministring to them, we minister to CHRIST, and he will re∣ward it at the latter day. Mistake me not,* 1.202 I pleade not for them that are buffeted for their faults; nor doe I reckon them to be in bonds for the Gospel, who worthily suffer for their folly.

VERSE 14.

WE have had the negative cause of his sending: not because Saint Paul had no use of him, but because he would not keepe him without his good will: without thy minde, thy sentence, thy judgement 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, would I doe nothing. In hoc nego∣tio, in this businesse otherwise: in every thing he would not tye him∣selfe to Philemons minde. Servants must not be detained without their Masters liking. Eustathius Byshop of Armenia was deposed from his byshop-ricke, quia servos praetextu pietatis heris abstulerat: because under a colour of piety he had taken servants from their Masters.* 1.203 Therfore the Papists themselves will not permit servants to take upon them a religious course of life, to vow chastity,* 1.204 with∣out the consent of their masters: yet children may invitis parenti∣bus, whether their parents will or no, so as they be of age, a man 14. a woman 12. and that their Parents need not their helpe. A strange thing that servants may not, but Children may. But servants may not. Bellar. Reason is without reason, because Masters have pow∣er and authority over their servants: as if Parents had not as great

over their children; and as if Parents might be lesse regarded, then Masters: this is well, that servants may not enter into a Monastery without their Masters consent: but if they be in, who shall bring them out againe? Their Masters may send an hundred times for them,* 1.205 and go without them. Yet Basil sets it down as a constitution, that after they have beene admonished and made better, remittendi sunt ad dominos, they are to be sent backe to their masters againe.

In hoc Paulus imitandus, qui Onesimum Philemoni remisit. In this Paul must be followed, who sent backe Onesimus to Philemon againe. We may not keepe an horse or a Cow without the will of the owner, and shall we keepe backe servants without the good will of their Masters?

Why would he not doe it without his mind? That thy good: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for good doing. Therefore it is well translated benefite; as Rom. 5.7. for a just man some will dare to dye, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 .i. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a beneficiall man.

Not simplie of necessitie, but with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a tanquam: as it were of necessity: if he had detayned him to wayte upon him without his knowledge; therefore he thought good to acquaint him with it.

It is a received axiom: quod ex necessitate bonumest, non est bo∣num; that which is good of necessitie, is not good; yet it is to be understood de necessitate coacta, of a coacted necessity, not of a vo∣luntary.

God is necessarily good: yet willingly good. Death comes necessarily upon all; yet some dye willingly. I desire to be dissol∣ved and to be with CHRIST: but the good which is done upon a constrained necessity, looseth the name of good: patience per∣force is no patience. A willing mind in a good action is all in all. If Salomon had not willingly built the Temple, it had not beene pleasing to God: if the Centurion had not willingly set up the Syn∣agogue, God would not have respected it: if the Woman of Shu∣nen had not willingly entertained the Prophet, it had beene no good worke in the sight of God: if Dorcas had not made the Coats wil∣lingly, they had not beene acceptable unto God.

We must distinguish inter fructum & datum, betweene the fruit and the gift.* 1.206 Datum is that which is given, mony, meat, rayment: fructus is bona & recta voluntas datoris, the fruit is the good and up∣right meaning of the giver. Si panem dederis tristis, & panem & me∣ritum perdidisti, if thou givest thy bread with an heavy heart, thou hast lost thy bread, and thy reward too.

Affectus tuus imponit nomen operi tuo, thy affection gives a de∣nomination to thy worke:* 1.207 quomodo à te proficiscitur, sic aestimatur. Looke with what affection it proceeds from thee, such estimation hath it with God.

GOD loves a willing and cheerefull giver: Whosoever is of a willing heart,* 1.208 let him bring his offering to the Lord, gold, silver, brasse, &c.* 1.209 If there be first a willing mind, it is accepted, be it great or small: Whatsoever yee doe, doe it heartily: come to Church hartily, heare

Sermons hartily, receive the Sacraments hartily, pay the Minister his due hartily, give to the poore heartily. In the building of the Temple it is said, the heart of the people was with the worke:* 1.210 Let our hearts be with all that we doe: We cannot abide a servant, that do's our worke grudgingly; and doe ye thinke God will accept of grudged service?

VERSE 15.

THe third plea is ex parte Dei, on Gods part. The wise God in his unsearchable providence hath turned his running a∣way to good. Therefore forgive and forget it. Here is,

• 1. A narration of Gods providence in disposing of his flight.
• 2. An application of it to Philemon.
• 3. A conclusion inferred upon it, to receive him, Verse 17.

GODS providence in this action is set downe,

• 1. Quasi dubitativè, something doubtfully, perhaps.
• 2. Charitativè, charitably; he calls it not a running away, but a departing.
• 3. Temporariè, temporally, for a time, for a season.

He useth this particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for two causes. 1. because Gods judgments in themselves are hid in secret,* 1.211 and it is temerity pro certo pronunciare, quod dubium est; to pronounce that for a certainty, w^ch to us is uncertaine. 2. He would not peremptorily avouch i••, for ani∣mating servants to doe the like. While it lay hid in Gods secret counsell, it was doubtfull; being revealed, the event sheweth evi∣dently, that God hath ordeined it for singular good, for Onesimus, Paul and PHILEMON too.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for this cause: therefore he went away, that he might be brought into the right way. God is not autor, but ordinator pec∣cati, the author, but orderer of sinne. He brings light out of dark∣nesse and good out of evill. Ioseph's brethren intended his utter ex∣tirpation when they sold him into Egypt: yet God made that the corroboration of his Church. God sent me before for your preserva∣tion.* 1.212 Onesimus meant nothing lesse by running away from his ma∣ster, then to become a Christian, and a Preacher: yet so it fell out by the admirable dispose of God Almighty. This is Saint Hieromes Logicke; If Onesimus had not fled from his master, he had not gone to Saint Paul being in prison at Rome: If he had not gone to Saint Paul, he had not received faith in CHRIST. If he had not had faith in CHRIST, he had not beene Saint Pauls sonne, nor sent into the worke of the Gospell or Ministery. Therefore wee may conclude by degrees, that he was made a Minister of the Gospell, because hee fled from his Master. It is received by antiquity, that he was advanced to the function of the Ministery;* 1.213 yet this must be no encouragement unto sinne. A wise Physician so tempers poyson, that hee makes a sovereigne medicine of it: wilt thou therefore drinke poyson? God can make the sicknesse of the body the health

of the soule: wilt thou therefore bee sicke? God can turne our sinnes to good:* 1.214 shall we therefore sinne? God forbid; these things write I unto you that yee sinne not. The crucifying of CHRIST was the salvation of the world: Shall wee therefore crucifie CHRIST? All worke for the best, to them that love God: sick∣nesse,* 1.215 poverty, death: This is the goodnesse of God, not the pro∣per effect of them.

Ioseph's imprisonment, proved Ioseph's advancement: Wilt thou therefore desire to be in prison? The banishment of Hester was her preferment; wilt thou therefore desire to be banished? Saint Au∣gustines going out of his way, was the saving of his life: for if hee had kept his way, he had fallen into the hands of the Circumcelliones his deadly enemies: Wilt thou therefore wish to goe out of thy way as thou art travelling?

God turnes sinne to good, which is a deviation from the Lawe of God; shall wee therefore sinne? The proper fruit of sinne is death, yea death everlasting. It is by accident, through Gods mer∣cie, if any good come of it: therefore let it be carefully abando∣ned by us all.

* 1.216He does not say, perhaps he therefore ranne away: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he uses a word of better report: he departed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was separated from thee, by the permissive hand of Gods provi∣dence. After that men have repented of their sinnes, we must not aggrava••e, but in some measure extenuate them. Not Noah's drun∣kennesse;* 1.217 but Noah's unadvised drinking: Not David's adultery with Vriah's wife, but the matter of Vriah. Not Peter's apostasie, but Peter's deniall. Not Onesimus running away, but departing. Be∣fore they be humbled, we must be as Trumpeters to waken them out of their sinnes:* 1.218 Lift up thy voice as a trumpet: After that we must be as Nurses to cherish them: before Corazives; after lenitives: before, wee must come with the Law as a Schoolemaster to whip them; after, with the Gospell to comfort them: before we must be Bonerges,* 1.219 the sonnes of thunder: after Barnabasses the sonnes of consolation.

But for how long did he depart? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for an houre. It is the last houre. Our whole life is but an houre, in respect of eternity: The whole race of our life, is but the running of an houre-glasse, and a short houre-glasse too, a spanne long. There was a woman that had an issue of bloud twelve yeeres; an other that was bowed by Satan eighteene yeeres; a man diseased in his feete 38. yeares: all in comparison of eternity was but an houre. Endure with cheer∣fulnesse an houres paine here, that thou mayest have eternall joy hereafter.

Having made a narration of Gods providence in his flight, hee makes an application of it to Philemon. 1. Shewing the end of it to be, that he might receive him with advantage. 2. Declaring the manner how hee should receive him. Verse 16.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. à fugâ, from his flight. 2. à me, from me. 3. à

Deo, from GOD. In all these respects, let him bee welcome unto thee.

But for how long? not for a season, as before, but for ever. Some interpret it for ever .i. to serve thee for ever, so long as yee both shall live: alluding to that place; If the servant say thus,* 1.220 I love my Master, I will not goe out free, then his Master shall bring him to the Iudges, set him to the post, bore his eare through with an awle, and hee shall serve him for ever .i. to the yeere of Iubilee. So that hee should serve Philemon for ever .i. during life: that is not sutable to the place. 1. The opposition requires it should be taken for eter∣nity. He departed for a while; but thou shalt receive him for ever. 2. In the Greeke it is an Adjective, not an Adverbe, that thou shouldest receive him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eternall: not onely for a time in this world: but also to reigne eternally with CHRIST, together with thy selfe, and the rest of his Saints, being now engraffed into CHRIST by faith, as thou art. This implyes the resurrection of the body: for if Onesimus should not rise againe,* 1.221 he could not bee eternall. Idoneus est reficere, qui fecit; hee that made the body of nothing, can remake it, when it is consumed to nothing. The faith∣full are omnipotentes in CHRISTO, omnipotent in CHRIST. I can doe all things by IESUS CHRIST that strengtheneth mee: that is Luther's collection: and they bee aeterni in CHRISTO,* 1.222 eternall in CHRIST. In CHRIST wee shall all be made alive againe, meet him in the ayre, be translated with him into the King∣dome of glory, and abide with him for ever. The wicked are eter∣nall too: they in endlesse torments; the godly in endlesse joyes, which neither eye hath seene, nor eare heard; nor can enter into the heart of man.

VERSE 16.

BVt how is he to receive him? not now, because an alteration is made in him now, as a Servant. He doth not speak it in contempt of servants. Dominus & servus diversa nomina:* 1.223 sed homines & homines paria sunt nomina. Master and servant are diverse names:* 1.224 but men and men are equall names. Thou art a man, a weake man, a sinfull man, as well as thy servant: therefore despise not thy ser∣vant. One may goe to heaven as well out of the degree of a servant: as of a master. Let none of you suffer as a thiefe: there the name of thiefe is a contemptible name:* 1.225 so is not the name of a servant here: when as he sayes, not as a servant, non ut servum tantùm, not as a servant only. Ioseph esteemed Mary not as a Wife: but as a woman greatly honoured by God, to bee the mother of him, that was both GOD and man: yet he esteemed her as his Wife. So here.

What then? but above a servant. Why? a brother: and a brother is more than a servant. We are all brethren: maximè cùm

fides accedit media,* 1.226 qua omnem superbiam amputat, especially when faith conjoynes us together, which is as a knife to cut off all pride. In CHRIST there is neither bond nor free,* 1.227 but we are all one in CHRIST IESUS. The Father and the Sonne are brethren: the Minister and the people are brethren, if they believe in Christ. So also the Master and the servant are brethren: we have one Fa∣ther which is God; one mother, the Catholike Church: one elder brother, which is IESUS CHRIST; one inheritance, the king∣dom of heaven: we are all brethren: and godly servants are to be used by their masters as brethren.

Before, Paul called Onesimus his Sonne, Verse 10. Now his brother: in the one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: in the one is manifested his naturall affection; in the other his benevo∣lence and equality.

What brother? a beloved brother: beloved of all good Chri∣stians, but especially of Saint Paul, who was his Father, as well as his brother: upon that he inferres he should bee more beloved of PHILEMON, because he is tyed to him with two bonds: to S^t. Paul but with one.

The one in the flesh, the other in the LORD. Grace alone knit him to Saint Paul: grace and nature too to Philemon. By the flesh is meant Carnall affinitie; by the LORD spirituall. Onesi∣mus was Saint Pauls only in the Spirit: he is PHILEMONS in the spirit and in the flesh too: they be neere to us in the flesh, that be neere in carnall and outward considerations; as man and wife: bre∣thren, kins-folke, countrey men, Townsmen, of one house or one familie.* 1.228 Laban said to Iacob, thou art my bone and my flesh: the fire warmes them most that be neerest to it. GOD is more benefi∣ciall to the good Angels, then to men, because they be neerer to him then men: in nature, spirits, as he is: in quality, of greater ho∣linesse than men: in place, because they be with him in the Court of heaven. Our kindnesse, si caeteris paribus, if other things be cor∣respondent, should extend it selfe more to them, that be neerest to us in the flesh.* 1.229 Hee that hath this worlds wealth, and sees his bro∣ther want: So he that hath this worlds wealth, and sees them that be neere to him in the flesh, especially if there be neerenesse in the spirit too: how dwelleth the love of God in him?

* 1.230Neverthelesse the spirituall affinitie is (in some regards) to bee preferred before all. Who is my Father, my Mother, sayes Christ? hee that doth the will of my Father in heaven, hee is my Mother, bro∣ther, and Sisters.

VERSE 17.

THen he concludes the receiving of him, with a kinde of ad∣juration. If thou hast me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in thy opinion and judge∣ment: it is well translated, if thou count mee: What? a partner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of the same countie together with thy selfe, of the same communion of Saints, of the same house-hold of faith: he doth not say, if thou count me a Prelate, a ruler of the Church, but a partner: he is content to be unus ex illis, non supra illos, to bee one of them, part and part like, not one above them. The Angels count us partners. I am thy fellow servant,* 1.231 and one of thy bre∣thren: CHRIST counts us partners, Heb. 2.14. and shall we dis∣daine to call one another partners?

There bee partners in nature, so are we all: partakers of the same ayre, of the same water, of the fruits of the same earth, par∣takers of miserie, and of death: there bee partners in office, as Church-wardens, and Constables: they that answer for a child at the font are called partners.

There be partners in grace; partakers of the divine nature,* 1.232 not of the substance, but of the qualities of it: partakers of one Christ, of one heaven. Such a partner did S^t. Paul desire to be accounted: and happy are they, that be in this partnership: He is very earnest with Philemon; as Lydia was with Paul and Silas.* 1.233 If yee haue jud∣ged me to be faithfull to the Lord, come to my house: they durst not but count her faithfull to the Lord: and Philemon durst not but count Saint Paul a partner. Now receive Onesimus, or exclude me out of thy partnership: he pressed sore upon him.

But how should hee receive him? As my selfe: as my owne bowels. Thou wouldest receive me affectuosè & reverenter, with a loving affection and with reverence; so receive him. Papè!* 1.234 quan∣ta verbi dignitas! Good Lord, how doth he dignifie Philemon by it? O admirable love! especially to a fugitive and a servant.

VERSE 18.

THe last argument to perswade the receiving of him, is ex par∣te debiti; concerning the debt, which he oweth, and wrong that he hath done to him: which he would have to be no hinderance to the businesse. Where,

• 1. There is a concession of the wrong and debt.
• 2. S^t. Pauls undertaking for the satisfaction of it, Verse 18.
• 3. A confirmation or strengthning of the satisfaction.
• 4. An amplification of the satisfaction, Verse 19.

Injured thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in any thing: or owes thee, namely, ought.

Wherein wee have confitentem reum, hee himselfe with teares

hath acknowledged it to me. So that the particle (If) here is not nota dubitantis, but concedentis. At his departure, as fugitive ser∣vants are wont to doe, he carryed away with him a piece of Plate, or some other thing: if he have so done, as I know he hath, impute it to mee: set it on my account, I will be countable for it and dis∣charge all.

Here first, we see that restitution must be made of wrong. Resti∣tuere (as Aquinas doth well define it) est aliquem iteratò in possessio∣nem & dominium rei substituere.* 1.235 Restitution is a constitution of a man in the right possession of the thing againe.

The wrongs whereof restitution is to be made, are bona animi, corporis, famae & fortunae: the goods of the mind, if we have heene the meanes of the distraction of any: the goods of the body, if we have wounded any: the goods of fame, if we have defamed any: the goods of fortune, as wee call them, but indeed the blessings of God: this text leadeth us only to the latter. If we have wronged any this way, let us be carefull to make restitution: non remittitur peccatum,* 1.236 nisi restituatur ablatum, sinne is not remitted, unlesse the thing taken away be restored.

1 It is Gods precept: if the wicked have restored the pledge, and given againe that which he hath robbed:* 1.237 till restitution be made, he remaines as a thiefe and robber.

* 1.2382 Iudas made restitution, he brought againe the thirty peeces of silver: they are worse than Iudas that make no restitution.

3 The thing remaining, unlesse it be restored, will ruinate thee and thy house too. The taking away of Naboths Vineyard, was the overthrow of Ahab and his house.

* 1.239If we have so lived, that we may make Samuels chalenge at our dying-day, whose Asse or Oxe have I taken? to whom have I done wrong? It is a sweet thing, yet a rare thing; if our conscience tels us, we have wronged any, let us make satisfaction for the wrong.

De quanto, how much is to be restored, we will not curiously dispute: at the least simplum, the same thing, if it be possible: if not, yet something equivalent thereunto, and according to the quantity of the wrong: if the party have susteined much wrong by a long detention of it, then duplum or triplum, as the Schoolemen speake. Zacheus offers a fourefold restitution:* 1.240 the which he doth not by the way of supererogation, as Aquinas will have it: but in an ex∣traordinary fervent zeale, for the demonstration of the efficacy of his conversion.

The person, to whom restitution is to be made, is the party himselfe, if he be alive; or else his heires: Et ubi non est haeres, eccle∣sia haeres,* 1.241 sayes Eusebius, where there is no heire, the Church is heire.

But in any case, let restitution be made, and that with as great expedition as may be:* 1.242 for nec per modicum tempus in peccato moran∣dum, for there is no dwelling in sinne, no not a small time. Lactan∣tius affirmes of the Romanes,* 1.243 si restitutionem facerent, ad casas & ege∣statem reverterentur, if they should make restitution, they must

come to poore Cottages, instead of their magnificent Palaces. So would many, it is to be feared, if they made restitution of all wrongs, especially, to the poore Church, which hath beene wronged in all Ages.

2 Here it is apparant, that debts are to be paid. Rather than Philemon should bee unpaid, Saint Paul will pay him: a matter of greater moment than we are aware of. 1. It must be preferred be∣fore our living and maintenance. When the Prophet had made a bountifull provision of Oile for the poore Widdow,* 1.244 he gives her this charge; go sell the Oile, pay them thou art in debt unto; and live thou and thy children of the rest. We may not live, wee, and our children, on that, which is another mans: that is an unlawfull living, and Gods blessing cannot be expected on it. 2. GOD will have his owne worship to give place unto it; I will have mercy, not sacrifice. We may not sacrifice to GOD of that which is another mans. The Athenians came to Phocion for money towards a so∣lemne sacrifice; to whom he returned this answer: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It were a shame for me to give to you, and not to pay this man, (pointing out his creditor) that which I owe him. GOD will have thee to serve him with thine owne, not with that which is other mens: yet small reckoning is made of it. We goe a borrowing with Asahels feet: a paying with Mephibosheths. Augustus Caesar would needs buy the Senators bed, that slept so se∣curely, being so much in debt: he wondred how he could sleepe: it never breakes our sleepe: we take thought how to borrow; none to pay.

VERSE 19.

HE gives him a bill of his hand for it. I Paul have written it with my owne hand. Noverint universi per praesentes, me Paulum firmiter teneri & obligari, &c. Thou hast my word and my hand too: therefore doubt not of it. I, but what is Saint Pauls word or his bond worth? he made many rich; yet he him∣selfe was poore: his wealth consisted in a cloake, a few bookes and parchments. Though his estate was not great: yet his credite was great. He could take up upon his bare word among well disposed Christians many hundred pounds.

I will repay it. It is my owne debt now, and I will see it dischar∣ged: we ought to be mervailous circumspect, before we give our word or bond for any. He is a foole in the judgement of wise Salo∣mon, that does it rashly, he is worthie of no favour: take his garment that is surety for a stranger, take his bed from under him.* 1.245 Before hee was a free man, now he is a bondman: nay he is taken in the snare of his owne mouth: he is as a bird in a snare. Let us looke carefully before wee leape. The best cast at dice, say some,* 1.246 is to cast them quite away: the best surety is, not to be surety for any:* 1.247 hee that

hateth suretiship, is sure: but if we be once in bonds, let us labour to unbinde our selves so soone as wee can: as deere, to deliver our selves out of the hands of the hunter,* 1.248 and as birds, out of the hand of the fowler.

Regulus, though an heathen, stood to his word, to the death.

If we did live as it becommeth Christians, there should need no greater bond, then the word of a Christian. The saying is, by the word of a King: who would not take a Kings word, so royall are they in their performances? CHRIST hath made us all Kings, to GOD his Father: therefore we should have a singular care of any of our bare words: though the witnesses dye, yet God that heard our word, lives for ever. But we are fallen into such an age, that many mens bonds are of no validity. Sampson broke the coards: and some breake the seales of greene waxe at their plea∣sure: they make no account of paper or partchment bonds, till they bee cast into iron bonds. Some put their hands and seales to a wri∣ting, that make no conscience of the accomplishment of that, which they have written.

They are content to goe so farre with Pilate, as to acknowledge their hand writing; what I have written, I have written: but they will not say, what I have written, I will performe.

Saint Paul was of another minde; as he gave him his hand for the payment, so he gives him his heart and faithfull promise to pay it: I will repay it.

Then there followes a mitigation, not an abrogation of the debt.

Albeit I doe not say, quamvis veraciter dicere possem, sayes Car∣thusian, though I might truly say it, how thou owest to me a farre greater matter than this, even thine owne selfe also or besides.

That which the Minister receives of us, is not a benevolence; but a debt: you are bound to pay it, for you owe it.

But what is it that we owe to the Ministers and Preachers?

1. Love, not a single, but a singular love, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an over∣abundant,* 1.249 and overflowing love. Nebridius said of Saint Augu∣stine, that he did nimium amare, and was nimium amatus: he loved too much, and the people loved him too much. Where is that nimi∣um now, especially on the peoples side?

2. Wee owe them reverence. Herod reverenced Iohn Baptist. Alexander honoured Iaddus the high Priest,* 1.250 to the admiration of all his followers.* 1.251 Gratian wrote letters to Saint Ambrose with his owne hands. Valentin the elder called him father. Valentin the younger, though an Arrian, rose up to him in token of reverence, when he came into the Consistory.

Cornelius gave too much respect to Saint Peter: we give too lit∣tle to Saint Peter, and Saint Paul too.

3. We owe them maintenance. Who goeth to warfare on his owne cost?* 1.252 Who planteth a vineyard and eateth not of the fruit thereof? Who feedeth a flocke, and eateth not of the milk thereof?

yet many great cowes in many parishes, that give little milke to the shepheards: nonne vides arcam inanem praepositi tui?* 1.253 sayes Saint Augustine, dost not see his chest emptie that is over thee in the Lord? Saint Basil complaines of want. Nazianzen sayes of him∣selfe, that hee was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a little, and a poore shep∣heard: the like complaint may many painfull Preachers take up in England.

4. Wee owe them obedience.* 1.254 Obey them that have the over∣sight of you, and submit your selves. As the people said to Iosua, so must we say to the Preacher in the pulpit speaking to us in the name of God: all that thou commandest us we will doe: and whithersoever thou sendest us, wee will goe: if they command us, to goe out of the Church, we will doe it: but if they command us to observe the orders of the Church, we will not doe it: we will give them the hearing, but not the obeying: nay, we will heare at our leysure, and doe at our pleasure.

Wonderfull is the debt we owe to the Ministers: wonderfull is our negligence in paying of it: we owe them our goods.* 1.255 He that is taught in the word, make him that teacheth him, partaker of all his goods: we owe them our eyes: we owe them our lives. Pris∣cilla and Aquila layd downe their neckes for Saint Paul. We owe them our selves, as it is in this place: for we have the salvation of our soules and bodies from them. Instrumentally they be called Saviours. In so doing,* 1.256 thou shalt save thy selfe and them that heare thee.

VERSE 20.

HAving used his Christian Rhetoricke for the receiving of Onesimus, he shuts up that his suite and petition, first with a vehement obsecration in this Verse, then with a confident presumption in the next.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yea, the Greek particle (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) answereth to the Hebrew Nah, or Annah, sayes Hieronymus. Est quoddam adverbium blandientis,* 1.257 a flattering or fawning adverb, if we may so terme it: est vox obtestan∣tis, per eam adjurat Philemonem, thereby he doth insinuate himselfe into Philemon.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: alluding to the name of Onesimus, that signifies profitable, or pleasant: let me have joy of thee in receiving of him: if thou grant my request, thou joyest mee at the very heart; if thou deny it, thou makest me a sorrowfull man and without heart.

The people ought so to carry themselves, that the Ministers may have joy of them; that they may watch over you with joy,* 1.258 not with griefe: for that is unprofitable even for you. Let us not grieve them by our notorious sinnes, by our malevolent tongues, smiting Ieremie with the tongue: by an injurious detaining of their right from them. Let us adde to their joy what we can, not to their

griefe. Yet some perverse and froward people deale with their Mi∣nisters,* 1.259 as Esau did with Isaac and Rebeccah, make them weary of their lives.

Why? what joy? refresh my bowels in the Lord. Some thinke he calls Onesimus his bowels: he rather speakes of his owne bowels. If thou receive him, thou shalt make my very bowels to leape in me for joy. So acceptable a thing will it be to me. We re∣fresh the bowels of the Saints diverse wayes.

• 1. By meat and drinke. So did Cornelius.
• 2. By clothing them. So did Dorcas.
• 3. By comfortable words. So did Elkanah Hannah.
• 4. By loving deeds. So PHILEMON refreshed Saint Paul, by a kind receiving of Onesimus at his request: Let us all re∣fresh one another here, that we may all meete in the place of eter∣nall refreshing hereafter.

VERSE 21.

THen he closes it up with an holy presumption. Trusting, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in thy hearing, but in thy obey∣ing, whereof I have had already comfortable experience: knowing that thou wilt not only doe this, but a greater matter, if I shall request it of thee, more than I say. A good and a religious people will not onely doe that which the Preacher requires: but more too.* 1.260 Moses desired but so much as would serve for the taber∣nacle,* 1.261 yet the Israelites brought more. Gehazi in the name of Eli∣sha (yet he abused his name) requested but one talent, Naaman gave him two.

Saint Paul entreated the Corinthians to contribute to the poore Saints at Hierusalem to their abilitie: yet they gave 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a∣bove their power or abilitie: but it were well now adayes, if the people would doe so much as the Ministers require, though they did no more. We desire kinde usage: no surplusage.

VERSE 22.

THe conclusion of the Epistle. Which hath three branches: An invitation in this Ver. A salutation, 23.24. A valedicti∣on. 25. In the invitation. 1. There is the substance of it. 2. The reason of it: the substance is this; but withall, preparing me a lodging. This makes for Onesimus, sayes Chrysostome, because S^t. Paul himselfe will come shortly, and then he shall see what is, and hath beene the usage of him.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: together with other private matters, which I will not in∣sist in: (make ready) to thy former favours adde this also. A lodg∣ing. Such as strangers are wont to have. Saint Hierom is of opinion,

that he would have him to prepare an house for him in the middest of the City, a large and a spacious house: because, especially after his imprisonment, a great number would flocke to his preaching: yet it is very like that S^t. Paul meanes a lodging in his own house, because there he might be boldest, and because it was a religious and well ordered house. Saint Chrysostome collects from hence, that Phi∣lemons house was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Inne for all Saints. It might be so very well, as Gaius was S^t. Pauls host, and the host of the Church too. Howsoever,* 1.262 S^t. Paul would have him to prepare a lodging for him there: not as if he needed so great preparation; a little would content him, and his trayne should not bee great: but hee speakes it ad amplitudinem fiduciae, & majoris familiaritatis spem; for a de∣claration of the confidence he had in him, and a demonstration of the familiarity, that was betweene them: prepare me also a lod∣ging.

No doubt but when Philemon read this clause of the letter, he gave an eccho in mind, saying, I will, Paul, with all my heart: thou shalt be exceeding welcome to men we should be all willing to re∣ceive CHRISTS members, chiefely his Ministers, into our hou∣ses: our houses shall prosper the better for it. The Shunamitish wo∣man got a Sonne to her great joy, by entertaining of Elisha. Za∣••heus gained by CHRISTS comming to his house: by it he was made the Sonne of Abraham.

We never read that Gaius had the lesse for keeping open house to the faithfull.

Ambrose that noble man, which kept Origen in his house, was the more beloved of God, and the more renowned in the world. Cassianus S^t. Ignatius his host hath his name by that propagated to ••ll posterity. If any Pauls come to us;* 1.263 let us doe as Zacheus did, come downe hastily, and receive them joyfully: and Christ will lodge you in his house at the latter day, Matth. 25.35.

Then followes the reason of it, because I am in great hope to come to thee shortly. Philemon happely might reply; dost thou speake for a lodging, Paul? thou art lodged already, being in pri∣••on. I, but sayes he, I trust to be dislodged of that shortly: which is ••llustrated by the instrumentall, and the efficient cause: the instru∣mentall is their prayer; the efficient, Gods goodnesse in delivering him out of prison.

Through your prayers: not say, through my prayers, but yours, in modesty ascribing more to theirs, then to his owne. And indeed, the prayers of all religious persons availe much, if they be fervent. By the prayer of Moses the red Sea was divided: Water gushed out of an hard and stony rocke:* 1.264 by the prayer of Iosua the Sunne stood still; till he had gotten the victory over his enemies: the prayer of the three children quenched the violence of the ra∣ging fire: the prayer of Daniel stopped the mouthes of the Lions: the prayer of Ionah brought him out of the Whales belly; the prayers of the Church brought Saint Peter out of prison, and their

prayers here bring Saint Paul out of prison.* 1.265 When Marcus Au∣relius Verus, the Emperour, was in Germanie, there was such a drought in the armie, as that man and beast was like to perish: the legion called Melitina, afterwards Iulianea, being Christians, fell downe on their knees in the open field, sent up a piercing prayer to heaven. Immediately there fell such abundance of rayne, as made a gracious supply to the comfort of them all.* 1.266 Saint Augustine writes of a certaine Barbarian servant, which was made a Christi∣an, who never learned to read, yet by three dayes prayers obteyned so much of God, that he could read the bible, to the admiration of those that were with him.

This should encourage us all to pray for our selves, and others too. Say on my mother, sayd Salomon to Bathshebah, I will not say thee nay. So God by the secret inspiration of the spirit speakes to us; say on my children, I will not say you nay: ascendit precatio; descendit miseratio.

* 1.267Wee have had the instrumentall cause: now to the efficient, which was Gods grace and mercy. He doth not say, your prayers shall merit my delivery: but through your prayers I shall be given to you. In the Greeke, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Gods free and undeserved goodnesse. Prayer is a sacrifice well pleasing and acceptable to God. I will lift up my hands as an evening sacrifice: yet it is not meritorious.* 1.268 When we have done all we can, prayed as attentively, as zealously as we can; we are unprofitable servants: and wee had need to pray to God to forgive the weakenesse of our prayers.

VERSE 23.

THe second member of the conclusion is salutations sent to him from those which were with Saint Paul: of whom the one is a prisoner, the rest at libertie, 24.

The prisoner is Epaphras. Hierom saies it is an Hebrew name. Epaphras frugifer,* 1.269 of spharah, fructificare: and indeed he was full of the fruits of righteousnesse, by IESUS CHRIST. Why may it not be a Greeke name,* 1.270 he being a Grecian, one of Colosse? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expono. He was a Preacher and good expositour of Scriptures, a faithfull Minister of CHRIST.

My fellow prisoner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cus∣pide captus, taken with the speare, a captive in Warre. So these were taken by the speare of Satan, and Nero his bloudy instrument. Before,* 1.271 hee called him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his fellow servant: now his fellow prisoner, which is more: for all his fellow servants were not his fel∣low prisoners. Saint Paul gives him this as a more honourable title. It is a greater dignitie to suffer for Christ,* 1.272 then simply to believe in CHRIST.

It is no honour to bee fellowes in evill, as Simeon and Levi

were brethren in cruelty:* 1.273 but in good and commendable things it is. My fellow-Iudge, my fellow-Bayliffe, my fellow-Alderman; especially, fellow-prisoner in CHRIST IESUS. To be Barab∣bas's fellow-prisoner is an ignominious thing: but to be S. Pauls fel∣low-prisoner is a glorious thing. Let us not be fellow-prisoners in the Divell, as Traytors, Thieves, Murderers, Iesuits: but if we be fellow-prisoners in CHRIST IESUS, let us rejoyce in it,* 1.274 and glorifie God on that behalfe.

Vnto this may be applied the vulgar saying, Est aliquid socios habuisse doloris, It is a comfort to have a fellow-prisoner in a good cause. They may pray together: sing Psalmes together: confer to∣gether: edifie one another: comfort one another. Ieremie was alone in the Dungeon, his sorrow was the greater. S. Paul hath a fellow with him in prison at Rome, his sorrow is the lesser.

VERSE 24.

THe other that be at liberty, are in number foure. The first, is Marcus: Iohn was his Christen name, Mark,* 1.275 was his sur∣name. Saint Hierome interprets Mark to be sublimis, High; of [Rum] elevare, To lift up: he was lifted up by GOD to the Sa∣cred Office of the Ministery. There be three things that tend to his commendation. 1. His consanguinity with Barnabas, which was a Levite, a great benefactour to the Church,* 1.276 Saint Pauls especi∣all friend, and is entituled the Sonne of Consolation: he was his sitters Sonne. 2. Is the piety of his Mother; her name was Marie, in whose house the Saints were assembled, and pray∣ed for Saint Peter, when hee was in prison.* 1.277 3. His owne indu∣stry and forwardnesse in accompanying St. Paul and Barnabas, whose Minister hee was: yet there is one thing that is a staine in this faire cloth: that is, his departing from Paul and Barnabas. He went not through with them in the worke,* 1.278 left them in the plaine field, and returned to Hierusalem: which was an occasion of a great falling out betweene these two worthy Men. Neverthelesse,* 1.279 by all probability he repented of it, and became a more painefull labou∣rer afterwards: for at this present he was of good reputation in the Church: else Saint Paul would not have set him in the forefront of his salutation.

The second is Aristarchus. Mons operis amplioris, sayes Hie∣rome. [Har] mons: & Magnaseh, opus: a Mountaine of a more am∣ple worke: he was of Macedonia, and a Thessalonian:* 1.280 he was Saint Pauls prison-fellow, when he wrote to the Colossians: but now at liberty.

The third is Demas. Sileas sayes Hierome of [Dum] silere, hee was dumbe, and too much silent: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 popu∣laris: he was a popular Man, a man-pleaser: he loved the praise of men, more than the praise of God. Saint Paul sets a brand of infa∣my

upon him,* 1.281 Demas hath forsaken me, and imbraced the present World. But at this time he was in good account with Saint Paul: otherwise he would not have done him so much honour, as to place him before Luke. Dorotheus reports, he became an Idolatrous Priest; and Cajetan cals him an Apostate. But if this Epistle were written after the second to Timothie, as it hath the after place; then undoubt∣edly GOD gave him repentance, he returned to CHRIST and to Saint Paul againe.* 1.282 Insomuch, as Ignatius reports, that he was afterwards Bishop of Magnesia. Howsoever that caveat may bee profitable for all: Let him, that thinketh he standeth, take heed lest he fall.* 1.283 A great Starre fell from heaven: the greatest of all may fall if GOD support them not with the hand of his Spirit. Therefore let us all have an eye to our standing.

The fourth is Luke. Ipse consurgens: of [Luz] ipse [Kum] sur∣gere. And indeed he rose to great estimation in the Church: he is low, ultimus; sed dignitate primus: the last in place, the first in dig∣nitie.* 1.284 He was a Syrian by Nation, and of Antiochia; Saint Paul his Disciple: Hic est ille frater, cujus laus est in Evangelio; this is that brother whose praise is in the Gospell, throughout all the Churches, 2 Cor. 8.18. When Saint Paul sayes, according to my Gospell, he meanes, S. Lukes Gospell.

* 1.285He did Evangelizare calamo & lingua: he preached by his pen, in writing a Gospell, and the Historie of the Acts: they be both eloquently written. He preached also with his tongue, as Epiphan. recordeth,* 1.286 in Dalmatia, Galatia, Italia, Macedonia. Nicephorus af∣firmes, that he was an excellent painter, another Apelles: surely he painted out Christ in lively colours sundry kinde of wayes: this we are sure of,* 1.287 he was a Physitian, and greatly beloved too. Luke the beloved Physitian, saluteth you: a Physitian for the body and the soule too,* 1.288 which is more than ordinary. Eusebius makes mention of one Theodotus a Bishop, that was both Medicus & Theologus, a Physitian and a Divine too. Paul sayes of one of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? who is sufficient for Divinity alone? he must needs be a rare man, that is sufficient for both.

These be they that send commendations to him, whom he dig∣nifies with this Title: my Fellow-labourers, or Fellow-workemen: Some in the calling of Christianity: some in the calling of the Mi∣nistry too. Both are workes, both are labours. Nomen Christiani est nomen operis, sayes S. Augustine: and S. Paul sayes, he that de∣sires the office of a Bishop,* 1.289 desires a worthy worke.

Here a common place of salutations doth not only salute us, but inviteth us unto it. In Greeke, saluting is a kinde of imbracing; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because whom we salute we embrace with the armes of love: or at the least pretend it. In Latine, Salutare est salutem op∣tare, to salute, is to wish health and prosperity to the parties whom we salute.

The Anabaptists are not onely unchristian, but uncivill also to condemne salutations.* 1.290 Indeed, Elisha willed his man, that if he met

with any, he should not salute him:* 1.291 and CHRIST charges his Disciples to salute none by the way.* 1.292 Those were in matters of ex∣traordinary importance, which required great expedition: other∣wise we may, and ought to salute.

Angels salute. The Lord is with thee thou valiant man, sayes hee to Gideon: hayle Mary freely beloved, sayes Gabriel to the Blessed Virgin.

CHRIST would not have his Apostles to be so unmannerly,* 1.293 to goe into an house, and not to salute it: he himselfe salutes after his resurrection: peace be unto you. Saul went forth to meet Samuel,* 1.294 and saluted him. Though Nabal was a churle and a foole too, yet David would not deale so foolishly with him, as not to salute him.* 1.295 Thus shall you say, for salutation. There is a sweet eccho of saluta∣tions betweene Boaz and his reapers: the Lord be with you, sayes he:* 1.296 the Lord blesse thee, say they. David saluted his souldiers. The greatest thinke no scorne to salute the meanest.

I but whom must we salute? All. We must love all, pray for all, even for our very enemies. Now saluting is nothing else save an intimation of love, a kind of praying and well wishing: there∣fore we must salute all. I but Saint Iohn gives us other counsell:* 1.297 If any come to you and bring not this doctrine, receive him not to house, neither bid him God speed: We must not vouchsafe him a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We must distinguish betweene gods enemies and our owne: if they be notorious, open professed adversaries to CHRIST, as those were, we ought not to afford them a kind salutation: nay if an Angell from heaven should preach any other doctrine,* 1.298 we should hold him accursed. But if they be secret adversaries and unknowne, it is not impiety to salute them. Some are so rigid that they will not salute a stranger, because they know not whereabout he goes.

1. It is repugnant to charity. Love thinketh not evill:* 1.299 it belie∣veth all things. It is greater charity in things doubtfull to believe the best, then the worst.

2. As Aristotle, being reproved for giving an almes to a wick∣ed man, answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.300 I had compassion of the man, not of his manners: so wee salute the man, not his life; we bid the man, God speed, not his actions.

But how are we to salute? 1. For the externall manner, by word of mouth, or by writing. Saint Paul omits salutations in ne∣ver a one of his Epistles: but in Rom. 16. he is most plentifull in them: So is Ignatius.* 1.301

Commendations are requisite in our letters, if they bee not made commendations, matters of course not greatly regarded.

2. For the internall manner, we must salute sincerely, not hy∣pocritically: it must bee Saint Paul's haile, not Iudas his haile. Greete one another with an holy kisse. They must be holy, not unholy greetings. The end of salutations is, the preservation of love,* 1.302 which by all good meanes had need to bee maintained by Christi∣ans: and a demonstration of the respect we have one of another.

VERSE 25.

THe last branch of the conclusion is, a Valediction or fare∣well: hee takes his leave with a short, yet a sweet prayer: where, 1. There is the substance of it, then the sealing of it. In the substance,

1. Res optata, the thing wished or prayed for, which is grace, love, mercy, favour. Grace must be Alpha and Omega, the be∣ginning and ending of every worke. Saint Paul began with it, and he ends with it.

2. Cujus sit gratia, whose grace it is: of our Lord Iesus Christ which hath brought us into grace and love with God, who before were his enemies and out of grace: which hath graciously redee∣med us from sinne, death, hell and damnation; and hath opened to us the doores of the kingdome of heaven.

3. Cui optatur, to whom it is wished: not to Philemon alone, but to all that were with him. Be with your spirit. Man consists of two parts,* 1.303 a soule and a body: here by a Synecdoche, melior pars pro toto, the better part is put for the whole: be with your spirit .i. with you.

The grace of CHRIST is to be preferred before the grace of all earthly Kings and Princes.

1. Their grace is mutable: to day in grace, to morrow out of grace. As Haman was with Ahasucrus, and Belisarius with Iustinian. CHRIST is not mutable.

2. They dye: CHRIST lives for ever: CHRIST lives for ever: the grace of our Lord Iesus Christ be with us all.

Then he seales his prayer with, Amen. Nec Graecum est, nec La∣tinum,* 1.304 sayes Aug. it is neither a Greek word, nor a Latine, but an He∣brew word: & mansit non interpretatum, and by the providence of God remaines, in all tongues uninterpreted, ne vilesceret nuda∣tum, least haply being unfolded it should bee lesse esteemed: as Hallelu∣jah, Hosanna, &c.

It is particula confirmantis, a particle of confirmation; as Saint Ambrose well observeth.* 1.305 So be it. So be it. The Lord grant, it may be so. It must in a fervent zeale, be the shutting up of all our pray∣ers.* 1.306 It is doubled by the people; when Ezra praysed the Lord, the great God, all the people answered, Amen, Amen, with lifting up their hands,* 1.307 and no doubt their heart too. As the Church sayes, we will lift up our hearts with our hands to God in the heavens. If the hand be lifted up without the heart, it is an hypocriticall Amen, and unacceptable unto God.

The end of this Commentary.

Notes

• * 1.1

  Eccles. 9.14.
• * 1.2

  Cant. 8.8.
• * 1.3

  Luk. 15.4.
• * 1.4

  Iac. 1.20.
• * 1.5

  Philip. 2.7. Gal. 3.20.
• * 1.6

  2 Tim. 4.13. Luk. 9.52.
• * 1.7

  Act. 13.
• * 1.8

  Serm 42. de Ver. Apost.
• * 1.9

  Chrys.
• * 1.10

  Act. 5.41.
• * 1.11

  Luk. 23.41.
• * 1.12

  De simpl. prae∣lat.
• * 1.13

  Contr. lit. Pe∣til. lib. 2. cap. 19. Cont. 2. Gau∣dentij Epist. lib. 2. c. 12.
• * 1.14

  Super gestis cum Emerito Donat.
• * 1.15

  1 Pet. 4.15.16.
• * 1.16

  Acts 16.1.
• * 1.17

  2 Tim. 3.
• * 1.18

  Cajet.
• * 1.19

  Matth. 23.8. 1 Cor. 1.1.
• * 1.20

  2 Pet. 3.15.
• * 1.21

  Hebr. 2.11.
• * 1.22

  De dignitate sacerd. c. 1. Bern. In epi. dom. ser. 2.
• * 1.23

  Socr. lib. b. c. 4
• * 1.24

  1 Thes. 5.12.
• * 1.25

  Ignat. ad Ephes.
• * 1.26

  Prov. 18.19.
• * 1.27

  Cajet.
• * 1.28

  Gorr.
• * 1.29

  Aquin.
• * 1.30

  Iohn 4.
• * 1.31

  Luk. 8. Act. 18.26.
• * 1.32

  Aug. in Ioh. Tract. 51.
• * 1.33

  V. 2.
• * 1.34

  Illyr.
• * 1.35

  Beza.
• * 1.36

  Chrys.
• * 1.37

  Naz.
• * 1.38

  2 Cor. 3.
• * 1.39

  Col. 4.17.
• * 1.40

  Sen.
• * 1.41

  1 Reg. 22.31.
• * 1.42

  1 Cor. 16.9.
• * 1.43

  Apoc. 1.16.
• * 1.44

  Acts 11.21.
• * 1.45

  Dan. 12.3.
• * 1.46

  Apoc. 19.10. Psal. 45.7.
• * 1.47

  Cathar.
• * 1.48

  Cajet.
• * 1.49

  Chrys. in arg. Epist.
• * 1.50

  Psal. 101.4.
• * 1.51

  1 Reg. 10.5.
• * 1.52

  2 Reg. 10.21.
• * 1.53

  Acts 20.
• * 1.54

  Ios. 24.15.
• * 1.55

  Epist. 143.
• * 1.56

  Lib. 4. de vita
• * 1.57

  Constan.
• * 1.58

  De consid. ad Eug. lib. 1.
• * 1.59

  Ambr. in hunc locum.
• * 1.60

  Rom. 5.1.
• * 1.61

  Isa. 57.20.2••
• * 1.62

  Isa. 9.6.
• * 1.63

  Haymo.
• * 1.64

  Iac. 1.17.
• * 1.65

  In hunc locum.
• * 1.66

  Verse 4.
• * 1.67

  5.
• * 1.68

  6.
• * 1.69

  7.
• * 1.70

  Aug. de grat. & lib. Arbitr. c. 19
• * 1.71

  1 Cor. 4. Bern. in Cant. Serm. 84.
• * 1.72

  Ambr. De Ios pair. c. 11.
• * 1.73

  Iren. lib. 4. cap. 24.
• * 1.74

  De ovib. cap. 16.
• * 1.75

  Rom. 3.29. Ios. 3.13.
• * 1.76

  Iob 19.25. Isa. 57. vlt. Luk. 1.74. Ioh. 20.••8. Rom. 1.8. Gal. 2.20.
• * 1.77

  Psal. 27.1.
• * 1.78

  Psal. 23.4.
• * 1.79

  2 Tim. 4.18.
• * 1.80

  Eph. 6.
• * 1.81

  1 Thes. 3.10.
• * 1.82

  Psal. 55.17.
• * 1.83

  2 Pa••al. 20.12.
• * 1.84

  Iac. 1.6.
• * 1.85

  Iac. 5.16.
• * 1.86

  Aug. Ep. 121.
• * 1.87

  Hier. lib. 1. c. 3. Psal. 34 6. Aug. in illum Psalmum. Luk. 1.
• * 1.88

  1 Tim. 2.1. 2 Sam. 18.3.
• * 1.89

  Ter. ad Scapul.
• * 1.90

  Gen. 20.7. Iob 42.8.
• * 1.91

  Bern. in Psal. 91. Ser. 10.
• * 1.92

  Rom. 4.5.
• * 1.93

  De peccat. mer. & remis. cap. 14.
• * 1.94

  Ioh. 14.1.
• * 1.95

  De theol. l. 5.
• * 1.96

  Col. 1.4.
• * 1.97

  In Psal. 7.
• * 1.98

  Bern. in Cant. Ser. 30.
• * 1.99

  Ioh. 11. ult.
• * 1.100

  In Ioh. tract. 50.
• * 1.101

  Apoc. 12.1.
• * 1.102

  Ephes. 3.17.
• * 1.103

  1 Ioh. 5.4. Rom. 8.37.
• * 1.104

  Hebr. 11.27.
• * 1.105

  Ioh. 3. ult.
• * 1.106

  Aug. In ep. Io tract. 10.
• * 1.107

  1 Ioh. 5.1.
• * 1.108

  1 Cor. 13.1.
• * 1.109

  In. 1. epist. Ioh. tract. 5.
• * 1.110

  De resur. dom. Ser. 2.
• * 1.111

  Gal. 5.6.
• * 1.112

  Iac. 2.16.
• * 1.113

  Iob 31.17.
• * 1.114

  Acts 10. Acts 9.
• * 1.115

  1 Ioh. 3.18.
• * 1.116

  Gal. 6.10.
• * 1.117

  Neh. 5.5. Isa. 58.7.
• * 1.118

  Psal. 16.3.
• * 1.119

  1 Cor. 16.1.
• * 1.120

  Rom. 15.26.31.
• * 1.121

  1 Cor. 6.2.
• * 1.122

  Clem. Alex. l. 3. Paedagogi. c. 7. Ambr. Offic. l. 1. c. 33.
• * 1.123

  2 Cor. 8.8.
• * 1.124

  1 Reg. 10.9.
• * 1.125

  Luk. 8.5.
• * 1.126

  Iob 1.8.
• * 1.127

  Ioh. 1.47.
• * 1.128

  2 Pet. 3.15.
• * 1.129

  Rom. 7.
• * 1.130

  Phil. 1.11.
• * 1.131

  Catharin.
• * 1.132

  Matth. 5.16.
• * 1.133

  Aug. In ep. 10. tract. 8.
• * 1.134

  1 Cor. 13.4.
• * 1.135

  2 Sam. 16.11.
• * 1.136

  Clem. Alex. strom. l. 2.
• * 1.137

  Luk. 11.41.
• * 1.138

  In Psal. 15.
• * 1.139

  Matt. 19.
• * 1.140

  Naz Epist. Ambr. de Nab.
• * 1.141

  Act. 10.4.
• * 1.142

  1 Tim. 6.18.
• * 1.143

  Matt. 25.
• * 1.144

  Act. 3.19.
• * 1.145

  Naz. in sun. patr.
• * 1.146

  Munster. l. 2. Cosmogr.
• * 1.147

  In Psal. 33.
• * 1.148

  Isa. 65.5.
• * 1.149

  Ezek. 2.6.
• * 1.150

  Act. 4.29.30. Eph. 6.18.19.
• * 1.151

  2 Cor. 5.10.
• * 1.152

  Ier. 1.18.
• * 1.153

  Apoc. 2.1.
• * 1.154

  Act. 4.13.
• * 1.155

  1 Thes. 4.8.
• * 1.156

  2 Cor. 5.14.
• * 1.157

  Bern. In Cant. Serm. 23. Hier. ad Theop. adv. Iob. Hie. rusa.
• * 1.158

  Bern. in Cant. Serm. 23.
• * 1.159

  Hier. ad Theop.
• * 1.160

  Ambr. Offic. lib. 2. c. 7.
• * 1.161

  Iust. Mart. Ad orthod.
• * 1.162

  Act. 7.58.
• * 1.163

  Cajet.
• * 1.164

  Lev. 19.32.
• * 1.165

  Prov. 16.31.
• * 1.166

  Gorran.
• * 1.167

  Amb. Offic. lib. 1. c. 7.
• * 1.168

  In hunc locum.
• * 1.169

  Gen. 37.3.
• * 1.170

  Eus.
• * 1.171

  Carthus.
• * 1.172

  1 Cor. 6.9.11.
• * 1.173

  1 Tim. 1.13.
• * 1.174

  Mat. 25.30.
• * 1.175

  Gal. 6.14.
• * 1.176

  Aug. de Deit. Christ. lib. 4. cap. 6.
• * 1.177

  2 Cor. 11.22.26.
• * 1.178

  Ambr. Exhor. ad virg.
• * 1.179

  Naz. in Basil. magnum.
• * 1.180

  Epist. ad Hier.
• * 1.181

  Hier. Bonaso.
• * 1.182

  2 Tim. 1.16.
• * 1.183

  Gal. 3.28.
• * 1.184

  Aug.
• * 1.185

  Gen. 16.9.
• * 1.186

  Colos. 3.12.
• * 1.187

  Ier. 3.1.
• * 1.188

  1 Cor. 13.1.
• * 1.189

  Eph. 4.2••.
• * 1.190

  Ion. 4.7.
• * 1.191

  Cathar.
• * 1.192

  Phil. 1.8.
• * 1.193

  Col. 3.12.
• * 1.194

  1 Reg. 3.26.
• * 1.195

  Phil. 1.13.
• * 1.196

  1 Reg. 18.13.
• * 1.197

  Ioh. 13.
• * 1.198

  L. 3. Epist. 6.
• * 1.199

  Socr. l. 5. c. 17
• * 1.200

  Theod. l. 5. c. 18.
• * 1.201

  Acts 12.
• * 1.202

  Mat. 25.36.
• * 1.203

  Socr. l. 2. c. 43.
• * 1.204

  Aquin. 2.2. 〈◊〉〈◊〉 189. art. 5. conclus. art. 6. resp. ad. 2. arg. Bel. de Monach. l. 2. c. 36.
• * 1.205

  Reg. Fus. inter∣rog. 11.
• * 1.206

  Aug. Confess. l. 13. c. 26.
• * 1.207

  Ambr. Off. l. c. 30.
• * 1.208

  Exod. 35.5.
• * 1.209

  2 Cor. 8.12. Col. 3.23.
• * 1.210

  Nehem. 4.6.
• * 1.211

  Hierom.
• * 1.212

  Gen. 45.5.
• * 1.213

  Hier. Ep. 62.
• * 1.214

  1 Io. 2.1.
• * 1.215

  Rom. 8.28.
• * 1.216

  Chrys.
• * 1.217

  1 Reg. 15.5.
• * 1.218

  Isai. 58.1. 1 Thes. 2.7.
• * 1.219

  2 Cor. 2.5.
• * 1.220

  Exod. 21.5.
• * 1.221

  Ter. De resur. car.
• * 1.222

  Phil. 4.13.
• * 1.223

  Aug.
• * 1.224

  In Psal. 124.
• * 1.225

  1 Pet. 4.15.
• * 1.226

  Ambr.
• * 1.227

  Gal. 3.28.
• * 1.228

  Gen. 29.14.
• * 1.229

  1 Io. 3.17.
• * 1.230

  Matth. 12.48.50.
• * 1.231

  Apoc. 19 10.
• * 1.232

  2 Pet. 1.4.
• * 1.233

  Acts 16.15.
• * 1.234

  Oecumen.
• * 1.235

  2 a. 2 ae. art. 20. quaest. 62.
• * 1.236

  Aug. Ep. 54.
• * 1.237

  Ezek. 33.15.
• * 1.238

  Mat. 27.3.
• * 1.239

  1 Sam. 12.3.
• * 1.240

  Luke 19.8.
• * 1.241

  De vita Const. lib.
• * 1.242

  Aquinas.
• * 1.243

  Lib. acephal.
• * 1.244

  2 Reg. 4.7.
• * 1.245

  Prov. 20.16.22, 26.
• * 1.246

  6, 2.
• * 1.247

  Prov. 11.15.
• * 1.248

  Prov. 6.5.
• * 1.249

  1 Thes. 5.13.
• * 1.250

  Ioseph.
• * 1.251

  Epist. 26. de obitu Val. Epist. 27.
• * 1.252

  1 Cor. 9.6.
• * 1.253

  In Psalme 33. Epist. 155. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.254

  Hebr. 13.17. Ios. 1.16.
• * 1.255

  Gal. 6.6. Gal. 4.15. Rom. 16.4.
• * 1.256

  Obad. 21. 1 Tim. 4.16.
• * 1.257

  Erasmus.
• * 1.258

  Hebr. 13.17.
• * 1.259

  Gen. 26.35.
• * 1.260

  Exod. 36.5.
• * 1.261

  2 Reg. 5.22.
• * 1.262

  Cajet.
• * 1.263

  Ad Mariam Cassabolitam.
• * 1.264

  Iac. 5.16.
• * 1.265

  Euseb. l. 5. c. 5.
• * 1.266

  De doctr. Christ. l. 1. initio.
• * 1.267

  Aug.
• * 1.268

  Psal. 141.2.
• * 1.269

  In hunc locum.
• * 1.270

  Col. 4.12.
• * 1.271

  Col. 1.7.
• * 1.272

  Phil. 1.29.
• * 1.273

  Gen. 49.5.
• * 1.274

  1 Pet. 4.16.
• * 1.275

  Acts 12 25.
• * 1.276

  Acts 4.10.
• * 1.277

  Acts 12.12.
• * 1.278

  Acts 13.13
• * 1.279

  Acts 15 38.
• * 1.280

  Acts 27.2. Col. 4.10.
• * 1.281

  2 Tim. 4.10.
• * 1.282

  Ad Mariam Cassabolitam.
• * 1.283

  Apoc. 9.1.
• * 1.284

  Hier. procem. in Mat. Iguat. ad Eph. Rom. 2.16.
• * 1.285

  Euseb. l. 3. c. 4.
• * 1.286

  Anacephalaiosis lib. 2. c. 43.
• * 1.287

  Col. 4.14.
• * 1.288

  l. 7. c. 32.
• * 1.289

  1 Tim. 3.1.
• * 1.290

  2 Reg. 4.29.
• * 1.291

  Luk. 10.4.
• * 1.292

  Iudic. 6.12. Luk. 1.28.
• * 1.293

  Luk. 10.12.
• * 1.294

  Luk. 24.36. 1 Sam. 13.10.
• * 1.295

  1 Sam. 25.5.
• * 1.296

  Ruth. 2.4. 1 Sam. 30.21
• * 1.297

  Ioh. ep. 2. v. 10
• * 1.298

  Gal. 1.8.
• * 1.299

  1 Cor. 13.5. v. 7.
• * 1.300

  Laert.
• * 1.301

  Ad Mariam Cassabolitam.
• * 1.302

  Matth. 26.49 1 Cor. 16.20.
• * 1.303

  Hierom.
• * 1.304

  In Ioh. tract. 41.
• * 1.305

  In Psal. 40.
• * 1.306

  Nehem. 8.6.
• * 1.307

  Lam. 3.41.